OF THE MANY-FOLDE PERILS THAT ENSVE TO THE vvorld by inconside­ration. And hovv necessarie it is for euerie man to enter into cogitation of his ovvne estate. CHAPT. I.

THE Prophetes and Sainctes of God, The chari­table pro­ceeding of God by Int. prophctes. who from tyme to tyme haue bene sent by his merciful pro­uidēce, to aduertise and warne synners of theyr perilous estate and conditiō for synne; haue not onlie fortold them of their wickednesse and imminent dangers for the same; but also haue reueiled the causes therof, wherby they might th' ea­syer prouide remedie for the inconueniē ­ces to come.

Such is the charitable proceeding of our moste mercifull Lord with the childrē of mē. And amōg other causes, none is more [Page 2] general or more often alleaged, then the lacke of consideration, by which as by a The dāger of inconsi­deration. common snare and decept of our aduersa­rie, most men fall into synne and are hol­den also perpetuallie in the same, to their final destruction and eternal perdition.

So Esay the prophet speaking of the carelesse nobilitie and gentrie of Iurie, that gaue them selues to bāketting & dis­porte, without consideration of their du­ties towardes god; repeateth often the threat of vvoe against them, and thé put­teth downe the cause i thes wordes: The Esa. 5. lute, and harpe, and tymprel, and shalme, and good vvyne, aboundeth in your bankettes, but the The sen­sual life of the Iuis he [...] vvorkes of god you respect not, nor haue you con­sideration of his doinges. And then insueth: Therfore hath hell enlarged his soule, and opened his mouth vvithout all measure or limitation, & the stoute, and high, and glorious of this people shall descende into it.

Here are two causes (as you see) and two effectes lynked together, of thes Iewes damnation, th' one depending of th' other. For as good cheere and sensua­litie brought thes men to inconsideratiō of gods workes and proceedinges to­wardes synners: so Incosideratiō brought them to the mouth and pittes brymme of hell. I say, that inconsideration of gods workes towardes sinners, brought them to this peril, for that it followeth in the verie same place; And the Lord of ho­stes shalbe exalted in indgemēt, and our holie god shalbe sanctified in iustice; as if he had sayed, [Page 3] that albeit you will not consider now gods iudgemétes and iustice, amiddest the heate and pleasure of your seastinges: yet shall he by excercising the same vpon you hereafter, be knowen, exalted, and sanc­tified throughout the world.

The like discourse maketh God hym self by the same prophet, to the daughter of Babylon, and by her, to euerie finful and Esa. 47. sensual soule figured by that name. ‘Come downe (sayeth he) & sitte in the dust thou daughter of Babylon: thou hast said, I shal be a Ladye for euer, and hast not put vpon The daugh­ter of Ba­bylon for­getteth her ende. thy harte the thinges thou shouldest, nor hast thou had remembrāce of thy last ende &c. Now therfore harcken thou delicate (daughter) which dwellest so cōfidētlie: ther shall come vpon the, an euel, wherof thou shalt not know the ofspringe, and a calamitie shall rushe vpō the, frō which thou shalt not be able to deliuer the. A mi­serie shall ouertake the vpon the suddain, which thou shalt not know. &c.’

Holie Ieremie, after he had weyghed with hym self what miseries for synne the prophetes Esay, Amos, Ozee, Ioel, Abdias, Michaeas, Nahum, Sophonias and hym self (all which prophetes lyued within the cōpasse of one hūdred yeares) had fortolde to be imminent vppon the world; not onlie to Samaria and the ten tribes of Israel, which were now alredie caried into banishmēt to the furthest par­tes of th' east: but also to the states & coū ­tries 4. Reg. 15. & 17. that most florished at that tyme, (as [Page 4] by name to Babylō, Egypt, Damasco, Ty­rus, Sidon, Moab, and finallie to Hierusa­lem and Iudaea it self, which he forsaw should soone after moste pittifullie be de­stroyed:) when he saw also by longe ex­perience, that nether his wordes, nor the The com­plaint of Ierenue for inconsi­deration. wordes and cries of th' other forenamed prophetes, could anie thing moue the hartes of wicked men: he brake foorth into this moste lamentable complaint; ‘ Desolatione desolata est omnis terra, quia nulius Iere. 12. est qui recogitet corde. The whole earth fal­leth into extreme ruine & desolation, for that there is no man which considereth depelie in his hart.’

This complaint made good Ieremie in his dayes for compassiō of his people, that ranne miserablie to perdition for want of consideratiō. And the same complaint with much more reason may euerie good Christiā make at this tyme, for th' infinite soules of such as perishe daylie by incōsi­deration. Wherby as by a general and re­medilesse inchantement, manie thousand soules are brought a slepe, and doe synde them selues within the gates of hell, be­fore they misdoubt any such inconueniē ­ce, being ledde through the vale of this present life as it were blyndfolded, with the veile of carelesse negligence, (lyke beastes to the slaghterhouse,) and neuer permitted to see theyr owne danger vntil it be to late to remedie the same.

Hytherto is described in what maner and order this secret was reueiled: but now what said this visiō or spirit (thinke you) at the last? trulie, he made a shorte di­scourse to proue by the fall of th' āgels for their synne, that much more, ‘ qui habitant do­mos luteas, & terrenum habeut fundamentum, cō ­sumentur Iob. 4. velut a tinea, & de mane vsquè ad ve­speram succidentur. They who dwell in A collectiō to be noted. houses of morter, (as all mortall men doe [Page 6] whose bodies are of flesh), & they, which haue their foundation of earth, (as most folke of this world haue that putt their confidence in thinges of this life;) they must all consume by litle and litle, as tho cloth doth by the mothe, & at lēgth they must vpon the sudden, (within lesse space perhappes thē is from morning to night) be cut downe and dispatched, when they thinke least of it.’

And to shew that herein standeth a point of high secresie, (I meane to consi­der & ponder well this discourse) he ma­keth his conclusiō in thes wordes imme­diatlie following; ‘& quia nullus intelligit, in aeternum peribunt.’

And for that few or none of those men before mētioned, who haue such earthlie foundatiōs, doe vnderstand Lack of cōsideratiō cause of eternal de­struction. this pointe aright, (I meane of their sud­daine death, & cutting of frō this world,) therfore must they perish eternallie, and this is a secrete which few men will be­lyeue. ‘ Vir insipiens non cognoscet, (saith Da­uid) & stultus nō intelliget haec: an vnaduised man wil not learne thes thinges, nor wil a foole vnderstand them:’ but what thin­ges? Psal. 91. A point that fooles vvill not consuler. it inseweth in the same place: how wonderful the workes of god and how deepe his cogitations are aboute sinners, who sprynge vp as grasse (and florish in this world) ‘vt intereant in seculum seculi,’ to th' ende they may perish for euer and euer.

The prophet Daniel had many visions and straunge reuelatiōs of great and high mysteries: but one amongest all other (& [Page 7] this the least,) of the most dreadful iudge­mentes of god vppon synners in th' ende of the world. The vision was by the great ryuer Tigris; wher, as diuers angels were Dan. 10. attending about the bankes; so vpon the water it self, stood one in the likenes of a A most terrible vi­sion of Da­niel vvherī he savv Christ. man, of exceeding dreadful maiestie; his apparrel being onlie lynninge, through which his bodie shyned like pretious stone; his eyes like burnig lampes, his face like flashinge lightening, his armes and legges like brase inflamed, and his voice as the shoote of a whole multitude of people that should speake together.

This was Christ by all interpretation: at whose terrible presence when Daniel fel downe dead, he was erected againe by an Angel and made strong to abyde the vision, and so hauing hearde and seene the most wonderful thinges that ī his booke he recompteth; he was bold to aske a que­stion or two, for better vnderstanding therof, and his first question was, hovv long it should bee, ere thes most vvōderful things tooke Dan. 12. their ende? VVherunto the man vpon the water answered, by stretching out both his brasen armes to heauen, and swearing straūgelie, by hym that liued for euer and euer; that it should be a tyme, and tymes, and halfe a tyme. Which answer, Daniel not vn­derstāding, began to question further, but he was cutt of with this dispatch: Goe thy A secret. vvay Daniel, for thes speeches are shutt vp and sealed vntil the tyme preordained. And yet for his futher instruction it was added in the [Page 8] same place; Impie agent impij, nec intelligent. Wicked men will alwayes doe wic­kedlie, Dan. 12. VVilfull ignorance. and will not vnderstand thes my­steries, albeit we should neuer so much expounde them.

Wherby as by all the rest that hytherto hath ben alleaged, is made apparent, that inconsideration, negligence, carelesse ig­norance, and lack of vnderstanding in our owne estates, and in gods iudgementes & proceedinges with iniquitie and synne, hath bene a bane, and a common perditiō of rechelesse men, from tyme to tyme.

And if we will turne our eyes to this our age much more shall we see the same The cause of so much sinne at this day. to be true. For what is the cause (think you) why at this day, we haue so manie of those people, whom holie Iob doth call abhominable, that drinke vp iniquitie as beastes due vvater, that, committ all synne, all in­iustice, Iob. 15. all turpitude, without remorse or scruple of consciēce? what is the cause of this (I say) but lack of consideration, lacke of vnderstāding, lack of know­ledge? for as Christ said to Hierusalem touching her destruction, si cognouisses & tu, &c. if thou also (ó sinful soule) diddest Luc. 19. know, what hangeth ouer thy heade for this carelesse life of thine: if thou (daugh­ter of Babylon) wouldest remember and ponder in thy hart what shalbe th' ende Es2. 47. of thes thy delightes: thou wouldest not lyue so pleasantlie as thou doest, Nunc au­tem abscondita sunt haec ab occuiis tuis. But now (sayeth Christ) thes thinges are hydden Luc. 9. [Page 9] from thy ne eyes.

Not, but that thou mayst haue knowen them if thou wouldest, but for that thou Voluntarie inconside­ration. arte one of them, who say to god, scientiam viarum tuarum nolum', we will not haue vn­derstanding of thy wayes; one of them, Iob. 21. qui sunt rebelles lumini, that are rebellious against the light and illuminatió of gods Iob. 23. grace; one of thé, qui nolūt intelligere vt bene egant; that will not vnderstand to doe wel. And finallie one of them, qui declinant aures, Pro. 28. ne audiat legem, that turne away their eares to th' ende they may not heare gods law: quorum oratio est execrabiiis, whose not onlie Ibid. life, but also prayer is execrable and de­testable in the sight of their maker.

Truelie, nothing in reason can be lesse tollerable in the presence of gods Maie­stie, then wheras he hath published a law vnto vs with so greate charge to beare it in mynde, to ponder in harte, to studdie & Dent. 6. & 11. Iosue 1. Psal. 118. Eccle. 6. & 22. meditate vpon it both day and night, at home and abrode, at our vpry singe and at our downe lyinge; to make it our cogita­tió, our discourse, our talke, our excercise our rumination, and our delight: that we should notwithstanding so contemne the same, as to make it no part of our thought, but rather to flee the knoledge therof, as we see most men of the world doe, for not troubling their consciences.

But the holie Ghost hath layed downe the reason hereof long agoe in these wordes: cum sit timida nequitia, dat testimoniū Ecclo 17. condemnationis. For that wickednesse in it [Page 10] self, is alwayes' fearfull, it gyueth wit­nesse The first cause vvhy men slie cōsideratiō. against it self of damnation, when so euer it thinketh of the law of god, or of honestie. So Felix the gouernour of Iurie when S. Paul began to talke of iustice, cha­stitie, and gods iudgmentes before hym; he was wonderfullie a feard, and said to Act. 24. Paul, that he should departe for that tyme: and that he vvould call for hym againe aftervvard, vvhen occasion should require. But he neuer dyd, and what was the cause? For that (as Iosephus testifieth) he was a wicked man Ioseph. li. 20 antiq. cap. 5. & Drusilla his fayre ladie that was with hym at S. Pauls speeche, was not his true wife, but taken by allurement and vio­lence from an other, and therfore it of­fended them both to heare preaching of chastitie.

This then is one principall cause, whie men of this world will not enter into consideration of their owne estate, and of gods cōmandementes, least they should reade and see their owne faultes, & beare witnesse against thē selues, of their owne condemnation. Wherunto the scripture annexeth an other cause, not far vnlike to this, which is, that worldlie men doe so dro vne them selues in the cares and co­gitations The second cause vvhy men slye cōsideratiō. of this life, as they leaue in their mindes no place to thinke vpon gods af­faires, which are the busynes of their owne soules. This expresseth Ieremie the prophet most effectuallie, when hauing made his complaint, that not withstānding Iere. 7. his preaching and crying in the temple­gate, [Page 11] for long tyme together, where all the people passed by hym and heard hym; yet no man (sayeth he) would enter into consideration, or say with hym self, vvhat haue I donne? wherof he addeth presentlie the cause and reason; ‘ omnes enim conuersi sunt Ierem. 8. ad cursum suum, quasi equus impetu vedens ad praelium. All men are sett vpon their owne courses and wayes, and doe runne in the same, with as great vehemēcie and fearse obstination, as a furious armed horse, whē he heareth the trompett in the beginning of a battaile.’By which cōparison the ho­lie ghost expresseth verie lyuelie, the ir­recouerable state of a setled worldlie man, that followeth greedilie his owne designmentes in the negotiation of earth.

Thes are two of the chyefe causes of inconsideration, I meane, wilful malice, and obstinate occupation in the vanities The third cause of in­cōsideratiō. of this life. And yet mētioneth the scrip­ture, a third sorte also of inconsiderate men, who nether of direct malice, nor yet of greate occupatiō in worldlie affai­res, doe neglect consideration, but rather of a certaine lightenesse and idle negli­gēce, for that they will not trouble their heades with any thing but disporte and recreation, of whom it is written: aestima­uerūt Sap. 15. lusum esse vitā nostra. They esteeme this life of ours to be but a plai-game. And in an other place of the same mē: ita securi Eccle. 8. viuunt quasi iustorum facta habeant. They lyue as securelie and considentlie without care or cogitation, as if they had the good [Page 12] workes of iust men to stand for them. But as the holie Ghost pronoūceth in the same place; ‘ hoc vanissimum, this is vanitie and fo­lie in the highest degree.’

For as in thinges of this life, he were but a foolish marchant, that for quietnes A compa­rison. sake would neuer looke into his accōpt­bookes whether he were behind hand or before: and as that ship-master were greatelie to be laughed at, that for auoi­ding of care, would sett downe and make good cheere, & let the shippe goe whe­ther she would: so much more in the busi­nes of our soule is it madnesse and follie, to flye consideratiō for eschuyng of trou­ble, seing in th ende this negligence must needes turne vppō vs much more trouble and irremediable calamitie.

For as Ieremie sayeth to all such men, in nouissimo dicrum intelligetis ca, in the ende Iere. 30. & 23. In the end ynel men shall vn­derstand vvhether they vvill or no. of your dayes, you shall not chuse but know, & see, and vnderstand thes thinges which now for delicacie you will not take the paines to thinke of. But when shall this be trow you? he telleth plainlie in the same place: vvhen the furie of our lord shall come foorth as a vvhirle vvinde, and shall rushe and rest vppon your heades as a tempest; then shall you know and vnderstand thes thinges.

It seemeth that the Babylonians were The exā ­ple of the Babyloniās. a people verie faultie in this pointe of cō ­sideration (as all wealthie people are,) not only by that which before hath bene touched of the daughter of Babylon, that [Page 13] would not consider her endinge dayes; Esa. 47. but also, for that not long before the most terrible destruction of that greate Citie, by the Medes and Persiās, God cried vnto her in thes wordes: ‘My deerlie beloued Esa. 21. Babylō, put aside the table and stand vp­pon thy watch: rise vp you princes from eating and drinking; take your targetes in your handes; goe, and set a watcheman vppon the walles, and what so euer he seeth, let hym tell you.’And then was there a watcheman sett vppon the wales, and a Lyō to denounce with open mouth, what soeuer danger he saw comming towardes them. And God taught the people to crie in this sorte to their sentinel or watch­man: Esa. 21. ‘ Custos quid de nocte? custos quid de nocte? Thow watcheman, what seest thou com­ing towardes vs by night? what espyest thou (ò sentinel) drawing on vs in the darkenesse?’

By all which circūstance, what els is VVe must stand vpon our vvatch insinuated, but that god would haue vs stād vppon our watch, for that his iudge­mentes are to come vppon the world by night, when men least thinke therof? Luc. 12. they are to come as a theese at mid-night, as also in an other place we are admo­nished: and therfore happie is the man that shal be founde watcheful.

But now the dore and sole entrance Cōsideratiō the onelie dore to our vvatch. into this watch, wherof the securitie of our eternal life depēdeth, can be nothing els but consideration. For that, where no cōsideratiō is, there can be no watch, nor [Page 14] fore-sight, nor knowledge of our estate; & consequentlie no hope of saluation, as Bern. lib. 1. de con­sid. holie S. Bernard holdeth; which thing caused that blessed man to wryte fyne whole bookes of consideration to Euge­nius.

Consideration is the thing which brin­geth vs to know both god and our selues. And touching god, it layeth before vs his Maiestie, his mercie, his iudgementes, his commandemēts, his promisses, his threat­ninges, his proceeding with other men before vs, wherby we may gather what we also in tyme must expect at this hādes.

And for our selues, consideration is the keye that openeth the dore to the closet The manie cōmodities of conside­ration. of our hart, where all our bookes of ac­compt doe lye: it is the looking glasse, or rather the verie eye of our soule, wherby she taketh the vew of her self, and looketh into all her whole estate: Into her riches, her debtes, her dueties, her negligēces: her good guiftes, her defectes, her saftie, her dāger; her way she walketh in, her course she followeth, her pace she holdeth, and finallie, the place and ende wherto she draweth. And without this consideratiō, she runneth on hedlong into a thousand brakes and bryars, stumbling at euerie steppe into some one inconuenience or other, and continuallie in perill of some great and deadlie mischiefe.

And wonderful (trulie) it is, that in all other busines of this life, men can see and confesse, that nothing may be ether be­gunne, [Page 15] prosecuted, or well ended without consideratiō, and yet in this greate affaire, of gayning heauen, or falling into hell, few thinke consideration greatelie ne­cessarie to be vsed.

I might stand here to shew th' infinite other effectes and commodities of con­sideration, as that it is the watche or Effectes [...] consideratiō. l'arme-bell, that stirreth vp and awaketh all the powers of our minde; the match or tynder, that cōceyueth and nourisheth the fyar of deuotiō; the belloes that enkynd­leth and inflameth the same; the spurre that pricketh forward to all vertuous, ze­lous, and heroical actes; and the thing in deede, that gyueth both light, and life, & motion to our soule.

Our Faith is confirmed & increased by consideration of gods workes and mira­cles; our Hope by cōsideratiō of his pro­misses, Hovv all vertues are stirred vp & quicke­ned by con­sideration. and or the true performance therof to all them that euer trusted in hym: our Charitie or loue of god, by consideration of his benefites and innumerable desertes towardes vs: our Humilitie, by cōsideratiō of his greatenesse, and of our owne infir­mitie: Our Courage & Fortitude, by cōtē ­plation of his assistance in all causes for his honour: our Contempte of the world, by consideration of the ioyes of heauen eternall: and so all other vertues both mo­ral and deuine, doe take their heate, and quickening, and vital spirite from consi­deration.

By th' excercise of consideratiō and me­ditation [Page 16] holy Dauid sayeth, that he felt a Psalm. 38. burning fyar to flame within his breast; that is, the fyar of zeale, the fyar of fer­uour in religion, the fyar of deuotion, the fyar of loue towardes god and his neigh­bour. And in an other place he sayeth, that by the same excercise, he svvept and purged his ovvne spirit, which is to be vnder­stoode, Psal. 76. from the dust of this world, from the dregges of synne, from the cōtamina­tion and coinquination of humaine crea­tures, for that consideration in deede is the verie fanne that seuereth and driueth away the chaffe from the corne.

For which cause we shall neuer reade of any holie man from the beginning of the worlde, nether before Christ or after, The exer­cise of holy men tou­ching consi­deration. who vsed not much and familiarlie this moste blessed excercise of cōsideration & pondering. And for the first three Patriar­ches, it shalbe sufficient to remember the custome of yonge Isaac recorded in Gene­sis. VVhich was, to goe foorth towardes Gen. 24. The first three Pa­triarches. night into the fieldes, ad meditādum, that is, to meditate, consider, and ponder vppon the workes and iudgementes, and commā ­demétes of god. And this he did being yet but a childe and vnmarryed (far different from the custome of yong gétlemé now a dayes who frequent the fieldes to follow their vanities): And as litle Isaac could not haue this custome but from his father Abraham, so (no doubt) but he taught the same to his sonne Iacob, and Iacob againe to his posteritie.

[Page 17] And as for Moyses and his successor Io­sue, it may easelie be imagined how they Moyses & Iosue. vsed this excercise, by the most earnest ex­hortations, which they made therof to others in their speech and writinges. The Deut. 6. & 11. good kinges of Iuda also, notwithstāding their many great temporal affaires, doe te­stifie of them selues cōcerning this excer­cise; Ios. 1. as Dauid almost euery where, that the commandementes of god were his day­lie meditation, not onlie by day and that, K. Dauid. tota die all the day, & per singuios dies, euerie day, & in matutino, in the morning, & septie Psalm. 38. 62. & 118. in die, seuē tymes a day: But also he insinua­teth his custome by night; meditatus sum no­cte cum corde meo, I doe meditate by night in Psal. 76. my harte vppon thy commaundementeso Lord; signifying hereby, both his watch­fulnes by night, when other men were a sleepe, and the hartie care that he had of this exercise which we esteeme so litle.

Salomon also king Dauides sonne, so K. Salomō. long as he liued in the grace and fauour of god, obserued this excercise of his father, and exhorteth other men, to haue continual Eccle. 6. and daylie cogitation in this affaire. VVhich if hymself had continued still, it is liklie he had neuer fallen from god by women as he did. The good king Ezechias is re­ported K EZe­chias. to haue meditated like a doue, that is, in silence & solitarines with hymself alone, which is the true way of profitable Esa. 58. meditation. Esaye testifieth of his owne watching by night in this excercise, and Esa 26. how he did the same with his spirite [Page 18] alone in the verie bowels of his harte.

Holy Iob maketh mention not onlie of The consi­deration that Iob vsed and the seuites therof. his maner of considering, but what also he cōsidered, & what effect he found in hym self by the same. First he considered (as I said) the wayes, foot-stepes, & cōmande­metes of god, & thé his dreadful power to witt; how no man was able to auerte or turne away his cogitation, but that his sowle did what soeuer it pleased, and by this (sayeth he,) ‘ considerans eum timore solli­citor. Iob. 23. I am made sollicitous or watcheful with feare. when I doe consider hym.’ In which wordes he insinuateth two most excellent effectes of cōsideratiō; first, the Tvvo effe­ctes of con­sideration. Esa. 32. feare of god, of which it is writen, salutis the saurus timor Drnini, the feare of God, is the treasure of saluation; and the second that by this feare he was made sollici­tous, watchfull, and diligent in gods ser­uice, of whiche the prophet Micheas saith thus. I vvil tell the (ò man) vvhat is good Mich. 6. and vvhat our Lord requireth at thie handes: to witt, to doe iudgement, and loue mercie and to vvalke sollicitous and vvatchfull vvith thie God.

But ò thou holie and blessed man Iob, A conside­ration vpon the doinges of Iob. Iob. 9. did this excercise of consideration, bring foorth in thee so greate feare and terror of god? and so carefull watchfulnes for obseruing his cōmandementes? now I see well the cause, why thou wrytest of thv self, that thou dydste doubte and feare all thy workes and actions, were they neuer so circumspect. But what shall we say [Page 19] now a dayes (most happie Sainte) who do not doubt so much as our owne dissolute, careles, and inordinate actions, who feele no terror of God at all, nor doe vse anie one iote of watchfulnes in obseruing his commandementes? trulie, this proceedeth of nothing els, but of inconsideration: it proceedeth of lacke of knowledge both of god and of our selues. For (doubte­lesse) yf we knewe eyther of thes two thinges a-right, (as in deede neyther of them can be well vnderstoode without th other,) it could not be, but that manie of vs would chaunge our wrong courses.

O merciful Lord, what synful māin the world would lyue as he doth, if he knew ether thee or hymself as he should doo? I meane, if he considered what thou arte, & what thou hast bene to other that lyued & cōtinued in synne as he doth? Not without greate cause, cried so often and earnestlie to the, that holy Doctor of thy church, for obteyninge of thes two poynctes at thie handes: vt cognoscam te, vt cognoscam me, that Augustin. in lib. cō ­fess. I may know thee, and that I may know my selfe, saith he: that is, that I may consider, and feele the true knowledge hereof, for many men doe knowe, but with lytle commoditie.

We know and beleeue in grosse the mys­teries of our faith, that there is a god Knovvledg and beleefe in grosse. who rewardeth good andeuel, that he is terrible in his councels vpon the sonnes of men; that there is a hell for synners, a heaué for good lyuers, a most dreadful day [Page 20] of iudgement to come, a straite accompt to be demanded, and the lyke. All this we know and belieue in general, as marchan­dise wrapped vp together in a bundle. But for that we vnfolde not thes thinges, nor rest vpon them in particuler; for that we lett them not downe into our hartes, nor do ruminate on them with leasure and attention; for that we chue them not well in mynde by deepe consideration, nor doe disgest them in hart, by the heat of medi­tation: they remaine with vs as a sworde in his scaberde, and do helpe vs as lytle vnto good lyfe (for which they were reueiled) as a preseruatiue in our pocket A similitu­de. neuer applyed, can helpe our health. We beare the general knowledge of thes my­steries locked vp in our breastes, as sealed bagges of treasure that we neuer told nor opened, and consequentelie, we haue nether feeling, sense, or motion therby; euen as a man may carye fyar about hym in a flynt stone without heate, and perfumes in a pommander without smell, except th' one be beaten aud th' other chafed.

All standeth then (good reader) in this one poinct, for direction of our selues in The impor­tance of cō ­sideration. this lyfe, and for reaping benefit by the mysteries of our faithe and religion; that we allot our selues tyme to meditate, ponder, and consider what thes thinges doe teache vs. For as the sycke man, that had most excellent remedies and precious potions set before hym, could expect no profit or ease therby, if he onlie dyd [Page 21] looke vpon them, or smeld them, or toke them into his mouthe alone, or should cast them foorthe of his stomache agayne, be­fore they were setled or had tyme to worke there operatiō: euen so is it in this case of ours. And therfore with greate reason said S. Paul to Timothie, after he had taught hym a lōge lesson. Haec meditare. 1. Tim. 4 Meditate, consider, and ponder vpon thes thinges which I haue shewed you: as if in other wordes he had said, all that hytherto I haue told you or written for your instruction, and all that euer you haue heard or learned besydes, will auayle you nothing for your saluation, except you meditate and ponder vpon the same, and do sucke out the iuyse therof, by often consideration.

Wherfore to conclude this chapter, my deare and wel beloued brother, for that The cōclu­sion of the chapter. consideration is so precious, and profita­ble, so needful and necessarie a thinge as hathe bene declared; I thought it cōueniēt in this first fronte and entrance of my booke, to place the mention and diligent recommendation therof, as of a thinge most requisite for all that insueth. For without consideration, nether this that I haue saide alredy, nor any thing els that shall or may be said hereafter, cā yeld thee profit, as by most lamentable experience we see daylie in the world, wher manie millions of men, passe ouer their whole The mise­rie of the vvorld. age without takinge profit of so manie good bookes, so manie preachinges so [Page 22] manie vertuous examples, so many terri­ble chastismentes of God vpon synners which euerie wher they see before their face. But yet, for that they will not, or haue not leasure, or dare not, or haue no grace, to enter into consideration therof: they passe ouer all, as sickmen doe pills, diuertinge as much as they may, both their eyes and cogitations, from all suche matters as are vngrateful vnto them.

But as good Ieremie sayth, the tyme will come, when they shalbe inforced to see Iere. 30. & 23. and know and cōsider thes thinges, when perhappes it will be to late to reape great confort or consolation therby. Wherfore (deare brother.) that which perforce thou must doe in tyme to come, and that perchance to thy greater damnation, (I meane to enter into consideratiō of thyne owne estate:) doe that now willinglie to thie conforte and merite, for preparinge the waye to thy saluation. Preuent the daye and redeeme the tyme, accordinge to S. Pauls wise councel: runne not head-long Ephes. 5. with the worlde to perdition: staye some tyme as holie Ieremie admonisheth the, and say to thy self, vvhat doe I? whether Ierem. 7. doe I goe? what course hold I? what shalbe myne ende? Take some tyme from thy pleasures, and from the companie of thy pleasant friendes to doe this, althoughe it be with some losse of pastyme and recrea­tion: for I assure the, it will recompence it self in th' ende, and make the merye when thy laughinge fryndes shall weepe.

[Page 23] Th' effect of all the considerations that Th' effect of all the chapters follovvinge. insewe, is, rightlie to know god, for by knowinge hym, we shall know our selues, and all thinges els whiche are necessarie for vs to know; and without knowinge hym all knowledge ī the world is vanitie and meere follve. haec est vita eterna (sayeth Christ to his father) vt te cognoscant solum Deum verum. Et quem misisti Iesan Christian. Ioh. 17. This is lyfe euer lastinge, that man know thee, which art onlie true god, and Iesus Christ whome thou hast sent.

Gods nature and essence we can not know in this lyfe; but the onely meane to know god in this world, is, to know his Maiestie, to know his mercie, to know The vvaye to knovve god in this life. his iustice, to know his iudgementes; to know his hatred to synne, his fauour to the goode, his benefites, and promisses, to all: his grace, his threates, his wayes, his cōmandemites, his dealinges towards other men before vs; all which things the cōsiderations followinge doe sett before our eyes, and consequentelie, they doe teach vs to know god a-right. Reade them therfore (deare brother) with attention and rememember the wordes that God vseth to vs all; vacate & videte quoniam Psal. 45. ego sum Deus. Take leasure, and consider that I am a God. It must not be donne in haste, nor (as the fashion is) for curiositie onlie, to reade three or fower leaues in one place, and so in an other: but it must be dóne wich such serious attentió, as ap­pertaineth to so great a busynes which [Page 24] (in trueth) is the weightiest that possi­blie vnder heauen, may be takē in hand. It is the busines wherof Christ meant espe­ciallie, when he said, vnumest necessarium, one onlie thing is necessarie. For that all Luc. 10. other thinges in this world are but trifles to this, and this alone of it self, of more importance, then they all.

THAT THERE IS A GOD, WHICH REWARDETH. GOOD AND EVYLL, against all Artheistes of olde, and of our tyme. VVith the proofes alleaged for the same, both by Ievve and Gentile. CHAPT. II.

IT is a thing both common and ordi­narie A common: custome in sciences, to, suppose principles. in sciēces & artes whō they are learned or deliue­red by other; to suppose diuers poī ­tes and principles, and to passe them oaer without proofe, as ether knowen before to the learner, or els so manifest, casie, and euident of them selues, as they neede no other proofe, but onely decla­ration.

So when we take in hand to instruct a An exam­ple in che­ualrie. man in chvualrie, or feates of armes; we doe sappose that he knoweth before (were he neuer so rude,) what a man, [Page 26] what a horse, what armour, what fighting meaneth: as also that warre is lawful and expedient in diuers cases; that princes of the world may wage the same; that sol­diars haue to liue in order and discipline vnder their regiment; 2nd that kinges for this cause doe hold their Generales, Lieu­tenantes, Coronels, Captaines, and other like officers in their bandes, garrisons, campes, and armies.

In manual artes and occupations like­wise, it is euidēt, that diuers thinges must In handy­craftes. be presupposed to be foreknowen by the learner, as in husbadrie or agriculture; in buylding, in paynting, and other such ex­cercises, when a man is to be taught or in­structed, it were not conuenient for the teacher, to stand vppon euerie pointe or matter that apperteineth to the same, but must leaue and passe ouer many things as apparent of them selues, or easilie to be discerned of euerie learner by na­ture, sense, reason, or common experiēce.

But yet in liberal sciencies and profes­sions of learning, is this more apparent, In liberal sciences. where not onely such commō and vulgar poītes are to be presumed, without proofe or discourse; but also certaine propositiōs are to be graunted in the beginning, as Growndes to be graū ­ted in sciē ­ces. In logicke. growndes wheruppon to buylde all the rest that insueth. So the Logitian (for example) wil haue you yelde ere he enter with you; that contradictorie propositions can not be together ether false or true, nether, that one thing may be affirmed and denied of an other [Page 27] in one and the self same respect and tyme.

The Moral philosopher will haue In Moral Philoso­phie. you graunte at the beginning, that ther is both: good and euyl in mens actions: and that the one is to be follovved and the other refused. The Natural Philosopher wil haue you con­fesse, In natural Philoso­phie. that all physicall bodies which de­pende of nature, haue motion in them­selues and are subiect to alterations, and vvhat soeuer is moued, is moued of an other. The Mathematique at his first enterance, will In the Ma­thematiks. demande your assent, that euerie vvhole is bygger then his parte; as also, the Metaphy­sique or supernatural Philosopher, that nothing can bee and not bee, at one tyme. And so In Meta­physike. other such lyke principles and common growndes, in thes and all other sciences are to be demanded, graunted, and agreed vppon at the beginning, for the better pursute and establishment of that which hath to follow, being thinges in them selues (as you see,) eyther by nature, comon sense, or experience most cleare and manifest.

And is not this also in diuinitie, (trow you,) & in the affaires that we haue now In Diui­nitie. in hand? yes trulie, if we beleeue S. Paul who writeth thus to the hebrues: Credere oportet accedētem ad Deum, quid est, & inquirē ­tibus Heb. 11. se remunerator sit. He that is in cōming towardes God, must beleeue that there is a God, & that he is a rewarder to such as seeke hym. Behold here two principles, wherin a man must be resolued before he Tvvo prin­ciples in di­uiritie. cā seeke or draw neere vnto god. The one, [Page 28] that ther is a god, and the other, that the same [...]. [...]. god is iust to revvard euerie man that seeketh hym according to his desertes.

VVhich two principles or general groūds are so euidēt in dede of their owne natures, and so ingrassed by gods owne hande, into the mynde and vnderstanding of euerie particuler man, at his natiuitie, (according to the saying of the prophet: the light of thy countenance is sealed vpon vs, ò Lord,) that were not the tymes we lyue Psal. 4. in, to-to wicked, and the shameles indu­ration of sinners intollerable: we should not neede to stande vpon the proofe of thes pointes, for confirmatiō of our cause that we now intreate, of resolution: but rather, supposing and assuring our selues, that no reasonable creature lyuing, could doubt of thes principles; should pursue onely the consideration of other thinges that might stirre vp our wills to perfour­mance of our duties towardes this God that hath created vs, and remaineth to paye our rewarde at th' ende.

But for so muche as iniquitie hath so aduaūced her selfe at this day, i the hartes The cause of this chapter. of many, as not onely to contemne and of­fend theyr maker, but also to denye hym, for patronage of their euyl life, and for exstinguishing the worme of their owne afflicted and most miserable consciences: I am inforced before all other thinges, to discouer this fonde and fowle errour of theirs, and to remoue also this refuge of desperate iniquitie, by she wing the inuin­cible [Page 29] veritie of thes two prīciples, th' one depending of the other, in suche sorte, as the first being proued, the second hath of If ther be a God, he is a iust re­vvarder. necessitie to follow. For if once it be ma­nifest, that there is a God, which hath care and prouidence of all thos, whome he hath created and gouerneth; thē must it insue by force of all consequence, that he is also to rewarde the same men accor­ding to their merites and desertes of this life.

First then to proue this principle, that there is a God, I neede vse no other argu­ment, or reason in the world, but onlie, to referre eche mā to his owne See La­ctantius at large in his booke of the vvork­māshipe of the vvorld. sense, in be­holding the world, wherof euerie parte and portion is a most cleere glasse, repre­senting God vnto vs, or rather a sayre ta­ble wherin God hath drawen & imprin­ted The vvorkes of the vvorld doe declare the vvork­man. hymself, in so manifest characters and legible letters; as the simplest man ly­uing may reade and vnderstand the same.

In respect hereof said the wise man so longe agoe. That vaine and foolishe were all thos who cōsidering the workes that are sene in this world, could not therby rise to vnderstād the worke-man. And he Sap. 13. gyueth this reason, ‘ a magnitudine enim spe­ciei creaturae, cognoscibiliter poterit Creator ho­rum videri. For that by the greatenes of bewtie in the creature, may the Creator therof be sene and knowen.’ Which S. Paul cōfirmeth when he sayeth, that the inui­sible Rom. 1. thinges of God, may be sene and knowen by the visible creatures of this [Page 30] world. Which is to be vnderstoode in this sense, that as a prisonner in a dungeon may easilie by a little beame that shyneth in at a chyncke, conceaue ther is a sunne, from whence that beame descendeth: and as a trauailer in the wildernesse that falleth vpon some channel or brooke, may as­cende by the same to the well or fontaine: euen so, he that beholdeth and cōsidereth the wonderful workes of this world, may therby conceaue also the wonderful Artificer or workeman that made them.

If a man should passe by sea into some A Simili­tude. foraine, strāge, & sauuage countrie, wher nothing els but birdes and beastes did ap­peare; yet if he should espie some exqui­site building or other worke of arte and reason in the place; he would presentelie assure hymself, that some men dwelt or had bene in that countrie, for that suche thinges could not be donne by beastes or vnreasonable creatures: euē so in the vew and consideration of this world.

If we cast our eyes vpon the heauens; we remaine astonished, with the miracles The Hea­uens teache God. that we behold: but who made them? we see the skyes of exceedīg huge highenes; distinguished with colours and bewtie most admirable; adorned with starres and planetes innumerable, and thes so quali­fied with theyr diuers and different and vnequal motiōs, as albeit they neuer moue or goe together: yet doe they neuer gyue lett or hynderance th' one to th' other, nor chāge there course out of order or season.

[Page 31] ‘ Quis enarrabit caelorum rationem, & concen­tum caeli, quis dormire faciet? Who is able to Iob. 28. declare the reason of thes heauēs, or who can make cease or sleepe the vniforme course of theyr motion; saith God to Iob?’ As who would say, that because no man or mortal creature can doe this; therfore may we imagine of what power and per­fection their maker is. Which king Dauid had donne when he pronounced, ‘ caeli enar­rant Psal. 18. gloriam Dei, & opera manuum eius, annun­ciat firmamentum. The heauens declare the glorie of God, and the firmament doth preache the workes of his handes vnto vs.’

If we pull downe our eyes from heauen, The earth teacheth vs God. to earth; we behold the same of an infi­nite bignesse, distinguished with hills and dales, woodes & pastures; couered with all varietie of grasse, herbes, flowers and leaues; moistened with riuers, as a bodie with veines; inhabited by creatures of in­numerable kindes and qualities; inriched with inestimable and endeles treasures: and yet it self standing, or hanging rather with all this weighte and poise, in the middest of the ayer, as a litle balle with­out proppe or pillar. At which deuise and most wonderful miracle, God hym self, as it were, glorying, said vnto Iob. VVhere Iob. 38. vvere thou, vvhen I layed the foundations of th' earth? Tell me if thou haue vnderstanding, vvho measured it out, or drevv his lyne vpon the same? VVheruppon are fastened the pillars of his foundation, or vvho layed the first corner stone [Page 32] therof?

If we looke nether vp nor downe, but cast our countenance onlie a side: we espie The Sea shevveth God. the sea on eche hand of vs, that invironeth rounde about the lande. A vaste crcature, that conteineth more wonders theu mans tongne can expresse. A bottemlesse gulfe, that without running ouer, receaueth all riuers which perpetuallie doe flow. A re­steles fight & turmoile of waters, that ne­uer repose netherday nor night. A dread­ful, raging, and furious elemēt, that swel­leth, and roareth, & threateneth the lade, as though it would deuoure it all at once. And albeit in situation it be higher then the earth, as the philosopher sheweth, & Aris:. lib. de mira­bilibus. doe make assaultes daylie towardes the same, with most terrible cries and waues mounted euen to the skie: yet when it draweth neere to the lande, and to his ap­pointed borders; it stayeth vpon the sud­daine, though nothing be there to let it, & is inforced to recoile backe againe, mur muring as it were, for that it is not per­mitted to passe any further.

Of which restrainte, God asketh Iob this question. VVho hath shutt vp the sea vvith gates, vvhen he breaketh forth in rage as Iob. 38. from his mothers vvombe? Wherunto no man being able to gyue answer, God ansuereth hym self in thes wordes. I haue limited hym vvith my boundes, & I haue set hym both a dove and a barre, and haue said vnto hym, hytherto shalt thou come, and shalt not passe further; here shalt thou breake thie svvelling vvaues.

[Page 33] This in summe, is of thinges without vs. But if we should leaue thes, and enter The things in man de­clare God. to seeke God within our owne selues, whether we consider our bodies or our soules, or any one parte therof, we shall finde so manie straūge thinges, or rather so manie seas of miracles and wonders, that preach and teach their maker vnto vs; as we shall not onlie perceaue and see God most euidentlie, but rather (as a certaine Iamblicus de Myst. cap. 1. old heathen hath writen,) we shall feele and handle hym in his workes. Which kinde of speech also S. Paul hym self doub­teth not to vse, affirming, that ‘God hath geuen space to euery man in this life to seeke hym, siforte attractent cum aut inueniat, if perhappes they would handle hym, or Act. 17. finde hym oute.’ Which maner of wordes doe siguifie, that by consideration of gods creatures, and especiallie of the wonders in man hym self, we may come to see and perceaue the Creator so cleerlie; that in a sorte we may be said to feele and handle hym. So iointelie doe all thinges concurre to the manifestatiō of their maker: So ma­nifestelie and effectuallie doe they teach and demonstrate, and painte out God vn­to vs: nothing being so lyttle, that decla­reth not his greatnes, nothing so greate, which acknowdlegeth not his soueraitie, nothing so low, that leadeth vs not vp to behold his maiestie, nothing so highe, that descendeth not to teach vs this veritie.

It were a labour without ende, to goe about in this place to alleage what might [Page 34] he saide in the profe of this principle, that there is a God; seing there was neuer yet learned man in the world, ether Gentile or other, that acknowledged and confir­med not the same, being dryuen therunto by the manifest euidencie of the truth it selfe.

If you obiect against me Diagoras, Pro­tagoras, Theodorus Cyrenensis, Bion Borysthines, Old Athei­stes. Epicurus, and some few others that were open Atheistes & denied God: I answer, that some of thes were vtterly vnlearned, Laertius lib. 2. & 4. de vit. phi­los. and rather sensual beastes then reasonable men; and consequentlie might deny any thing, according to the saying of holie Dauid: the foole said in his hart, there is no God. Psal. 13. & 52. Others that had some smacke of learning, rather iested at the falshode of their owne Panisme idoles, then denied the being of one true God.

But the most parte of thes mē, in deede, and such others as in old tymes were ac­compted Atheistes, denyed not. God so much in words, as in life & factes; such as S. Paul called Atheistes in his dayes, that Rom. 1. Philip. 3. obeyed their bellies, and followed their pleasures in sinne & sensualitie, not vouch­safing to thinke of God in this life, (such was the Epicure, and manie other are at this daye of his profession:) but yet, (as Lactantius well noteth) when the same Lact. lib. 3. institut. men came to be sober, & speake of iudge­ment (as at their death or other tyme of distresse and miserie;) they were as redye to cōfesse God as any other what soeuer.

[Page 35] But for learned men, and people of dis­eretion, sobrietie and iudgement, there was neuer yet any (were he Iewe or were he Gentile,) that doubted in this veritie, but had meanes of probation to confirme the same, as more particulerlie in the rest of this chapter shalbe declared.

OF THE FINAL ENDE AND CAVSE WHIE MAN WAS CREATED BY GOD and placed in this world. And of th' obligation he hath therby, to at­tende to th' affaire for vvhich he came hyther. CHAPT. III.

BY the Chapter precedent, I no­thing doubt (gé­tle reader,) but, if thou haue sene and perused the same, thou remai­nest sufficientlie informed of thy Creator. Now followeth it by order of good conse­quence, that we cōsider with some atten­tion, (for that it standeth vs much vpon,) A necessa­rie Consi­deration. what intent & purpose God had in crea­ting vs and this world for our sakes, and in placing vs therin as Lords of the same? By the former considerations we haue learned, that as among other creatures, [Page 111] nothing made it self; so nothig was made for it self, nor to serue it self. The heauens (we see) doe serue th' ayer, th' ayer ser­ueth th' earth, th' earth serueth beastes, the beastes serue man; and then is the questió, whom mā was made to serue? For in hym also, holdeth the former reason, that seig he was not made by hym self: it is not likelie that he was made to serue hym selfe

If we consult with the scripture herein; we finde a general sentence layed downe without exception; Vniuersa propter se­metipsum Prou. 16. operatus est Dominus, our Lorde hath made all thinges for hym self. And if all; the man likewise (no doubte,) who is Man made to serue God. not the least of the rest which he hath made. And hereby it cometh to passe, that man can not be said to be free, or at his owne appointement or disposition in this world, but obliged to perfourme that thing, for which he was sent into this habitation. Which pointe holie Iob declareth plainelie, in a certaine inuec­tiue that he maketh against such men as were careles and negligent in conside­ration of this affaire. A vaine man (sayeth Iob. 11. he) is lifted vp in pride, and thinketh hym self to be borne as free, as the colt of a vvilde asse. That is, he thinketh hym self bound to nothīg, subiect to nothīg, accōptable for nothing that he doth in this life: but onlie borne free, to passe his time ī disporte & pleasure, as a wilde colte in a desert, that hath no Master to tame hym. Whiche in other [Page 112] words, the wise mā vttereth thus: He estre­meth Sap. 15. this life of ours, for aplaigame, & ther­fore careth not how he liueth or wherin he spéd & passe-ouer the tyme. And this of the man, whó the scripture calleth Vaine.

But now for the sooer, wise, and dis­crete, of whom it is writen, the vvay of life is vpon the learned, to th' ende they may decline Pro. 15. from the lovvest hell: they are farre from so greate follie, as to imagine that no ac­compt shall be demanded of our being in this world; for that they haue reade, that God shall bring into iudgement, vvhat so euer is Eccle. 11. & 12. donne, for euerie fault that is commytted. And the Christian man knoweth further by the mouth and asseueration of his Saue our Mat. 12. and Redeemour, that he shall be accomp­tant for euerie idle worde that he misvt­tereth; and finalie, there is no man that is ether of reason, or conuersant in the wri­tinges Accompt to be rēde­red. and testament of his Creator, but remembreth well, that among all other irritations, wherby the wicked man is said to prouoke Gods patience to indig­nation, none is more often repeated or more greeuouslie taken, then, that he said Psal. 9. 43 & 141. in his harte, God vvill as ke no accompt.

With thes men then alone, shall be my speeche in this present chapter, who haue a desire to discharge well this accompte. For attayning wherof (trulie,) I can gyue them no better counsaile, instruction, or aduise, then to doe in this case, as a good marchant-factour is wonte to doe, when he arriueth in forraine Countries, or as a [Page 113] souldiar or Capitaine sent by his prince to some greate exploite, is accustomed, when he cometh to the place appointed: that is, to weigh and consider deepolie, for what cause he came thither? whie he Profitable [...] and consi­derations. was sent? to what ende? what to attem­pte? what to prosecute? what to per­fourme? what shalbe expected and requi­red at his handes, (vpon his returne,) by hym that sent hym thyther? For thes co­gitations (no doubt) shall stirre hym vp to attende to that, for which he came, & not to imploy his tyme in impertinent af­faires. The lyke would I counsail a Chri­stian to putt in vre, concerning the case proposed, and to demande of hymself, be­twene God and his conscience, why, and wherfore, and to what endo, he was created & sent hythe: into this worlde? what to doe? wherin to bestowe his dayes? &c.

And then shal he fynde, that for no other cause, matter, or ende, but onlie to serue God in this life, and by that seruice, to gaine heauen and saluation in the lyfe to come. This was the condition of our Gen. 14: Deut. creation, as Moyses well expresseth; and this was the consideration of our redee­ming, fortolde by Zacharie, before we were yet redeemed; that vve being deliuered Luc. 1. foorth of the handes of our enimies, should serue God, inholines and righteousnes, all the dayes of our liues.

Of this consideration doe ensue two The. 1. con­sequence upon due consideration, of our ende. consequentes to be obserued. Whereof [Page 114] the first is, that seinge our ende and final cause of being in this worlde, is to serue God, and therby to worke our owne sal­uation: whatsoeuer thinge we doe, or be­stowe our tyme in, which ether is contra­rie or impertinent, or not profitable to this ende, (though it were to gaine king­domes,) it is vanitie and lost labour, that will turne vs in tyme to griefe and repē ­tance, (if we change not our course,) for that it is not the matter for which we came īto this life, nor wherof we shalbe demanded an accompt, except it be to re­ceyue iudgement and punishement for the same.

Secondlie it followeth of the same consideration, that seing our onlīe busines The 2. consequēce. and affaire in this worlde, is to serue our Maker, and saue our owne soules; and, that all other earthelie creatures are put here to serue our vses to that onlie ende: we should for our partes be indifferent to all thes creatures, as to riches or po­uertie; to health or sicknes; to honour or cōtempte; to lytle learning or much lear­ning: and we should desire onlie so much or litle of either of them as were best for vs to th' attainement of our said ende and Butte pretended; that is, to tho seruice of God & the weale of our soules. For who so euer desireth, seekthe, loueth, or vseth thes creatures, more thē for this: rūnneth from his ende for which he came hyther.

By this then, may a careful Christian Hovv eche [...] may take a scā ­teling of his estate. take some scanteling of his owne estate [Page 115] with God, and make a cōiecture whether he be in the right waye, or no. For if he attende onlie or principallie to this ende, for which he was set hyther; if his cares, cogitations, studdies, endeuours, labours, talke, conuersation, and other his actiōs, doe runne vpon this matter, and that he careth no more for other creatures, as honours, riches, learnig, and the lyke, thē A right course. they are necessarie vnto hym for this ende that he pretēdeth: If his dayes & life be spent in this studdie of the seruice of God, and procuring his owne saluatiō in carefulnes, feare, and trembling, as th' A­postle aduiseth hym: then is he (doub­teles) Philip. 2. a most happie and blessed man, and shall at length attaine to the kingedome which he expecteth.

But if hē finde hym self in a contrarie A vvrong and dange­rous course. case and course; that is, not to attende in deede to this matter for which onlie he was sent hyther; nor to haue in his hart & studie this seruice of God and gayning heauen, but rather some other vanitie of the world, as promotion, wealth, plea­sure, sumptuous apparrel, gorgeous buil­dinges, beautie, fauour of princes, or anie other thing els, that apparteineth not vnto this ende: if he spend his tyme about thes trifles, hauing his cares and cogita­tions, his talke and delight, more in thes thinges, then about th' other greate busi­nes of gayning Gods eternal kingdome, for which he was made and placed in this wold: Then is he (I assure hym) in a peri [Page 116] lous waye, leading directelie to perditió, except he alter and change his course. For, most certaine it is, that who so euer shal not attende vnto the seruice he came for; shal neuer attaine therewarde assig­ned and promissed to that seruice.

And for that, the most parte of all this worlde (not onlie of infidels but also The reason vvhie so fevv are saued. Christiās,) doe rūne amisse in this pointe, and doe not take care of that affaire and busines, for which alone they were crea­ted and placed heere: hence it is, that Christe and his holie Sainctes, bothe be­fore and after his appearance in fleshe, Mat. 7. 20 & 22. Lut. 13. haue spoken so hardlie and seuerelie, of the verie simal number that shalbe saued (euen among Christians,) and haue vtte­red certaine speeches, which seeme verie rigourous to fleshe and blood, (& to such as are most touched therin) scarse credi­bile, albeit they must be fulfilled. As among other thinges, that a louer of this Iacob. 4. Mat. 19. Marc. 10. worlde can not be saued; that riche men doe enter as hardlie into heauen, as a Ca­mel through a Needles eye, and the like; The reason of which maner of speeches doth stande in this, that a riche man or worldling, attending with all his indus­trie to heape riches (as the fashion is,) can not attende, (nor euer doth,) to that for which he came into this world, and consequentelie, can neuer attaine heauen, except God worke a miracle, and therby doe cause hym to spende oute his riches to the benefyte of his soule, (as some [Page 117] tymes he doth,) and so doe lessen the Ca­mel in suche sorte, as he may passe the Needles eye. Wherof we haue a verie ra­re Luc. 19. example in the Gospel, of Zachaeus, who beinge a riche man did presentelie vpō th' entering of Christ into his house, (and muche more as appeareth into his harte,) resolue hym self, to change his for­mer A perfect example of a good con­uersion. course touchinge riches, and at one blowe to begynne withall, gaue awaye halfe of all he possessed to the poore; and for the rest, made proclamation, that who soeuer had receaued anie wrong at his handes, (as comonlie manie doe by them that are riche,) he should come and receyue fower tymes so much amendes. By which almes and restitution, he deliuered hym self from the Camels gibbe or bunch on his backe, that letted his passage through the Needles eye. And this extraor dinarie fauour and grace he receyued, by the fortunate presence of his most blessed and bountiful Guest, who had signified before in an other place, that hym self was able, so to drawe the Camel, as he should passe the Needles eye; for that thin­ges impossible to man, were possible to Mat. 19. Marc. 10. God.

But to leaue this, and to goe forwarde in our former purpose; no mauaile it is, if in the world abrode, so fewe be saued, seing that of thousandes, skarse one doth accompt of that busines, whiche of all other, is the chiefe and principall. Consider you the multitude of all sorte of [Page 118] people vpon earthe, and see what their trafike and negotiation is? see whether they treate this affaire or no? see wherin The vvrōg course of the vvorld. their care, and studie, and cogitation con­sisteth? How manie thousandes finde you in Christiandome, who spende not one houre of fower and twentie, nor one halfe daye of fortie, in the seruice of God, or busines of their soule? how infinite haue you, that breake their braines aboute worldlie cōmodities, and how few that are troubled with this other cogitation? how manie finde tyme to eate, drinke, sleepe, disporte, decke and trim ne them selues to the vew of others; and yet haue no tyme to bestowe in this greatest busi­nes of all other busines? how manie passe ouer whole dayes, weekes, monethes, and yeares, (and finallie their whole liues,) in haukīg hūting, & other pastimes, without regarde of this importāt affaire? how ma­nie miserable women haue you in the world, that spend more dayes in one yeare in pricking vp their apparell and ador­ning their carcasse, then they doe houres i prayer for the space of all their life? And what (alas) shall become of this people in th' ende? what will they doe or saye at the daye of accompte? what excuse will they alleage? what waye will they turne them? A Cōpari­son expres­sing thera­nitie of our occupatiōs.

If the marchand-factour, which I men­tioned before, after manie years spent in forraine countries vpon his Masters ex­spences, should returne at length, & gyue [Page 119] vp his accomptes, of so much tyme and monie spent in singinge; so much in daun­singe; so muche in fencinge; so much in Courtig: who would not laugh at so fond a recōning? but being further demaūded of his master, what tyme he had bestowed vpon the marchandise and affaires for which he was sent; if the man should an­swer, that he had not leasure to thinke vpon that thing for the great occupation whiche he had in th' other: who would not esteeme hym worthie of all punishe­ment and confusiō? And much more shame and confusion (no doubt,) shall they sus­taine at the last dreadfull day, in the face and presence of God and all his. Angels, Math. 16. who being sent into this world to traf­fique so riche a marchādise as is the king­dome of heauen; haue neglected the same, and haue bestowed their studdies, vpō the moste vaine tryfles and follies of this world, without cogitation or care of th' other.

O ye children of Adam, (saith the spi­rit Psal. 4. Hiere. 2. of God) whie loue you so vanitie, and seeke after lies? Whie leaue you the foū ­taine, and seeke after Cesternes? If a goldē Game of inestimable value, should be pro­posed to suche as would rūne and could winne the same; and when the course or A Compa­rison. rase were begunne, if some should steppe asyde and follow flies or fethers that passed in th' ayer, without regarde of the price & Goule proposed: who would not maruaile and take pittie of their follie? [Page 120] Euen so is it with men of this world, if we belieue S. Paul, who affirmeth, that 8. Cor. 9. we are all placed together in a Course or rase, and that heauen is propounded vnto vs for the Game or Price: But euerie man (saith he) arriueth not thyther; and why? for that most men doe steppe a syde and leaue the marcke. Most men doe runne awrie, and doe followe fethers vp and downe in th' ayer; most men doe pursue vanities, and doe wearie them selues oute in the pursute therof, vntill they can nether runne, nor goe, nor moue their limmes anie further; and then for the most parte it is to late to amende their follie. Will you heare the lamentations of suche vnfortunate men? These are their owne wordes recorded by scripture. ‘We are wearied out in the waye of iniquitie and perdition; and the waye Sap. 5. The com­plainte of vvorldlīgs, in th' ende of their life. of God we haue not knowen. What pro­fitt haue we receyued of all our pompe & pride, and vaunting riches? what good haue they donne vs? They are now past awaye, as a shadoe, and as a messenger that rideth in post, and we are consumed in our owne iniquities.’

This is the lamentable complainte of such men, as ranne awrie and followed a wronge course in their actions of this life. Thes are they, who pursued riches, honour, pompe, and like vanities, and for­gate the busines for which they were sent. Thes are they, who were esteemed happie men in this world, and thought to [Page 121] runne a most fortunat course, in that they heaped much riches together; aduaunced them selues and their families to greate The fondé iudgemēt off the vvorld. dignities; became gorgeous, & glorious, and dreadful to others; and finallie, ob­tained what so euer their lust and concu­piscence desyred. This made them seeme blessed to earthelie cogitations, and the waye wherin they ráne, to be most pros­perous and happie. And I make no doubt, (by experience of thes our tymes) but they had admirours and enuiours in great. abundance, who burned in desire to ob­taine the same course. And yet when I heare their complainte in this place, and their owne confession wherin they saye expresselie, vve senseles men did erre from the Sap. 5. vvay of truth: when I consider also th' ad­dition of scripture, Taliadixerunt in inferno, ‘they spake thes thinges when they were in hell:’I can not but esteeme their course for most miserable, and condemne wholy the iudgement of flesh in this affaire.

Wherfore (my brother) if thou be wise, yelde not to this decept of worldlie lip­pes and tongues, that vse to blesse & sanc­tific such as are in most daunger and nea­rest Psal. 10 to perdition. Leane rather to the sin­cere councel of S. Paul, who willeth the Gal 6. to examine vprightlie thy owne workes and wayes, and so to iudge of thie selfe without decepte. If thou walke the waye of Babylon, most certaine it is, that thou shalt neuer arriue at the gates of Hierusa­lem, except thou chaunge thie course. O [Page 122] (my brother) what a gryese will it be vnto thee, when after longe labour and much toyle, thou shalt finde thie self to haue gone a wrie? if a man had trauailed A compa­ryson ex­pressing our gryese in th' ende, for our running a vvronge course. but one whole daye, and therby made wearie, should vnderstande at night, that all his labour were lost, & that his whole iourney was out of the waye; it would be a marueloꝰ afflictiō vnto hym (no doubt,) albeit no other incōueniēce were therin, but onlie the losse of that dayes trauaile, which might be recouered and recompen­ced in the next. But if besides this, his bu­sines were great; if it laye vpon his life to be at the place whether he goeth, at a certaine hower; if the losse of his waye were irrecouerable; if the punishment of his errour, must be death and confusion; and hym self were so wearie that he could stirre no one foote further: imagine then, what a gryeuous message this would be vnto hym, to heare one say: Sir; you are amisse, and haue ridden wholie besides your way?

So then wil it be vnto the, (my soule,) at the daye of death and separation The mise­rie of a soule that hath gone avvrie at the last day. from my bodie, if in this life, thou attende not to thy saluation for which thou were created, but shalt passe ouer thy dayes in followinge of vanities. Thou shalt finde thy self a straye at th' ende of thy iour­nei; thou shalt finde thy self wearie, and inforced to saye withe those miserable damned spirites, I haue vvalked hard and crag­gie Sap. 5. vvayes, for that in deede the waye of [Page 123] wickednes is full of thornes and stones, though in shew it be couered with faire grasse & manie flowers. Thou shalt finde at that daye, that thou hast lost thy labour, lost thy tyme, lost all opportunitie of thy owne commoditie. Thou shalt finde thie errour to be irrecouerable, thie daū ­ger vnauoydable, thie punishement insup­portable, thie repentance vnprofitable, and thie griefe, and sorrow, and calami­tie inconsolable.

Oh, he that could beholde and feele th' inwarde cogitations of a worldlie mans hart at that instant, after all his ho­nours and pleasures were past; no doubt, but he should finde hym of an other iud­gement and opinion in thinges, then he was in the ruffe and heate of his ioylitie. He doth well perceyue then, the fondnes of those triffles which he followed in this life, albeit it were to make hym self a Monarche. If a man did know the cogi­tations Alexāders death. that Alexander the Great had, when of poison he came to die, after all his victories and incredible prosperitie; if we knew the thoughtes of Iuliꝰ Caesar at Iul. Caesar death. the day of his murder in the Senate house, after the conquest of all his enimies, and subiection of the whole world, to his owne onlie obediēce: we should well per­ceiue, that they tooke litle pleasure in the wayes they had walked, not withstan­ding they were esteemed most prosperous and happie, by men of this world. Tvvo rare examples.

Iosephus the Iewe, recompteth two [Page 124] very rare examples of humane felicitie, in Herode the first, and Agrippa his Cosine: Ioseph. l. 14 15. & 18 de antiq. Iu­daica. & de bell. Iud. l. 2 wherof th' one by Antonie the Triumuir, and th' other by Caligula th' Emperour, (both of them being otherwise but pri­uate gentilmen, and in great pouertie and miserie when they fled to Rome,) were exalted vpon the suddaine, to vnexpected great fortune, and made riche Monarches and glorious Potentates. They were in­dued (at seueral tymes) with the king­dome and crowne of Iurie, & that in such ample sorte, as neuer any of that Nation after them had the like. For which cause they are called in the Hebrue storie, for distinctions sake, Herode the Great, and Agrippa the Great. They ruled and com­maunded all in their dayes: they wanted nether siluer nor gold, nor pleasures, nor pastimes, nor friendes, nor flatterers. And besides all thes gyftes of fortune, they abounded also in ornamentes and excel­lencie of bodie and witte. And all this was increased and made the more admira­ble by reason of their For en­uie onlie of Agrippa his fortune, Herodias did ruine her self and her hus­band, as Io­seph saith. l. 18. antiq. cap. 8. 9. 15. Her hus­band vvas Herod An tipas, that slevv. S. Iohn Bap­tiste and vvas sonne to Herode the first. Luc. 3. Mat. 14. base & low estate before, in respect wherof, their present fortune was esteemed for a perfect pa­terne of most absolute felicitie.

This they enioyed for a certaine space, and to assure thē selues of the continuāce; they bent all their cares, cogitations, and studdies, to please the humours of the Roman Emperours, as their Gods and au­thours of all their prosperitie and felici­tie vpō earth. In respect of whose fauours [Page 125] (as Iosephus noteth,) they cared litle to violate their owne religiō of the Iewes, or anie thing els that was most Sacred. And this (forsooth) was esteemed of ma­nie, a most wise, politique, prosperous, and happie course. But what was th' ende and consummation of this their rase?

First, Herode fell sicke of such an incu­rable Herodes death. Iosep. l. 15. antiq. and lothesome desease, and was tormented in the same with so manie ter­rours, and horrible This He­rod vvas called As­colonita, & slevv th' in­fantes in Bethlem. Matth 2. accusations of his conscience; as he pronounced hym self to be the most miserable afflicted creature, that euer liued; and so calling one daye for a knife to pare an aple, would nedes ha­ue mundered hym self with the same, if his arme had not bene stayed by them that stoode by. And for Agrippa, Iosephus re­porteth, how that vpon a certaine daye which he kept festiual, in Caesarea, for The death of Agrip­pa. Iosep. l. 19. cap. 7. the honour of Claudius the Roman Em­perour; when he was in his most extreme pompe and ioylitie, in the middest of all his Peeres, Nobles and Damosels, cōming foorth at an hower appointed, (all glit­tering in golde & siluer,) to make an ora­tion vnto the people: his voice, gesture, countenāce, and apparel so pleased; as the said people began to crie (being sollici­ted ther vnto by some flaterours,) that it vvas the voyce of God, and not of man; wherin Agrippa taking pleasure and delectation; S. Luke saith, he vvas stroké by Gods Angel. Act. 12. And cōsider hovv Iose­ph'agreeth vvith that Narration. was stoocken presentlie from heauen, with a moste horrible putrifaction of all his bodie, wherof he died, repeating [Page 126] onlie to his friendes thes wordes, in the middest of his tormētes. Behold ye mee, that doe sente to you a God, hovv miserablie I am Infor­ced Euseb. l. 2. hist. cap. 9. to departe from you all.

Now then would I demaunde of thes two so fortunate men, who laying a side all care of God and religion, did follow the prefermentes of this world so freshe­lie, and obtained the same so luckelie: how they liked of this their course and rase in th' ende? Trulie, I doubt not, but if they were here to answer for them selues; they would assure vs, that one hower be­stowed in the seruice of God, and of their saluation; would more haue comforted them at that last instant, then all their la­bours & toiles which they tooke in their liues, for pleasing of Emperours, and ga­thering the grace and good likinge of mortal men.

Vse then (ô Christian,) vse this expe­rience Sincere and profitable counsaile. to thy commoditie: vse it to thy instructiō; vse it to thy forwarning. That which they are now, thou shalt be short­lie; and of all follies it is the greatest, not to profite or flee daungers by th' exāple of others. The difference betwene a wise mā and a foole, is, that th' one prouideth for a mischiefe while tyme serueth, & th' other would doe, whē it is to late. If thou migh­test feele now, the state and case wherin thy poore hart shalbe at the last daye, for neglecting the thing that of all other it should haue studdied & thought vpō most: thou wouldest take frō thy meate, & sleepe, [Page 127] and other necessaries, to repaire that is past. Hytherto thou hast time to refourme thy course, if thou please, which is no small benefite, if all were knowen. For in this sense (no doubt,) is it most true, which the wise man saith; that better it is Eccle. 4. to be a lyuing dogge, then a dead Lyō. For that, while the daye tyme of this life indu­reth; all thinges amisse may easelie be amē ­ded. But the dreadful night of death will Ioh. 9. ouertake thee shortlie, & then shall there be no more space of reformation.

Oh that men would be wise and forsee Deut. 32. thinges to come, sayeth one prophet. The greatest wisdome ī the world (deare bro­ther,) is to looke and attēde to our owne saluation. For as the scripture sayeth most trulie; he is a vviseman in deede, that is vvise to Eccle. 37. his ovvne soule. And of this wisdome it is writen in the verie same booke, as spoken by her self. In mee is the grace of all life and Eccle. 24. truth, and in mee is the hope of all life and vertue. In moral actions and humane wisdome, we see that the first and chyefest circum­stance is, to regarde well and consider the ende. And how thē doe we omit the same, in this greate affaire of the kingdome of heauen? If our ende be heauē, what meane we so much to affect our selues to earth? if our ende be God; whie seeke we so greedilie the worldlie fauour of men? if Great follie and errous. our ende be the saluation and eternitie of our soule; why doe we follow vanities and temporalities of this life? vvhie spende Esa. 55. ye your monie, and not in breade? sayeth God [Page 128] by Esay: vvhie bestovve ye your labour i thinges that vvill not yeld you savuritie? If our inheri­tance Ephe. 1. 1. Thes. 2. 2. Pet. 1. be, that we should reigne as kinges; whie putt we our selues in suche slauerie of creatures? if our birth allow vs to feede of bread in our fathers howse; whie de­lighte we in huskes prouyded for the Luc. 15. swine?

But (alas) we may saye with the wise man in scripture. Fascinatio nugacitatis obscu­rat Sap 4. bona. ‘The bewitching of worldlie tri­fles doth obscure and hyde from vs the things that are good & behouesull for our soules: ô most daungerous inchantement.’ But what? shall this excuse vs? no trulie: Errour in cur course of life is not pardoned. Ose. 4. for the same spirite of God hath left re­corded: Populus non intelligens vapulabit. The people that vnderstādeth not shalbe bea­ten for it. And an other prophet to the same effect pronounceth. This people is not Esa. 28. vvise, and therefore he that made them, shall not pardon them, neither shall he that created them take mercie vpon them. It is writen of fooles: ‘ ventum seminabunt & turbinem metent. They shall sowe and cast their seede vpon the windes, and shall receyue for their haruest nothing els but a storme or tēpest.’ Wher­by is signified, that they shall not onlie cast away and leese their labours, but also be punished and chastened for the same.

Consider thē I beseeche the, (my deare A profita­ble fore­vvarning. brother) attētiueiie, what thou wilt doe or saye, when thie Lord shall come at the last daye and aske the an accompte of all thy labours, actiōs, and tyme spent in this [Page 129] life? when he shall require a recōning of Math. 25. his talentes lent vnto the? when he shall say, as he said to the Farmour or Steward in the Gospel. Redde rationem villicatiouis Luc. 16. tuae, gyue accompt of thie Stewardshippe and charge committed vnto the? what wilt thou saye, when he shall examine & weigh & trie thie doiges, as golde is exa­mined and tried in the fornace, that is, what ende they hade? wherto they were applied? to what glorie of God? to what profite of thie soule? what measure, and weight, and substance they beare? Balsa­sar king of Babylon, sitting at his banket merry vpon a tyme, espyed suddainlie, certaine fingares without a hande, that A rare chance that happened to Balsasar K. of Babylon. wrote in the wall ouer right against his table, thes three Hebrue wordes, MANE, THEKEL, PHARES. Which three wordes Da­niel interpreted in thre sentences to Bal­sasar, Dan. 5. it his maner. MANE; God hath num­bered thee (Balsasar) and thie kingdome. THEKEL; he hath weyghed thei the Gold­smiths balāce, & thou art founde to light. PHARES; for this cause, hath he deuided thee from thie kingdome, and hath gyuen the same to the Medes and Persians.

Oh, that thes three golden and most sig­gnificant wordes, ingrauen by th' angel vpon Balsasars wall, were regestred vpō euerie dore and poste in Christiādome, or rather imprinted in the harte of eche Christian; especiallie the two first, that importe the numbering and weighing of all our actions, and that, in the weightes [Page 130] and ballance of the Goldsmithe, where euerie graine is espied that wanteth. And If God exa­mine strait­lie th' actiōs of infidells, much more of Christiās is they be careles. if Balsasars actions, that was a Gentile, were to be examined in so nise and deli­cate a payre of balance, for their triall; & if he had so seuere a sentence pronounced vpon hym, that he should be deuided from life and kingdome, (as he was the same night followinge) Quia inuentus est minus habens, for that he was founde to haue Dan. 5. lesse weight in hym, then he should haue: what shall we thinke of our selfes that are Christians, of whom it is writē aboue all others; I vvill search the sinnes of Ierusalem Sopho. 1. vvith a candle? What shall we expect, that haue not onlie lesse weight thē we should haue, but no weight at all, in the most of our actions? what may such men (I saye) expecte, but only that most terrible threat of diuision made vnto Balsasar, (or rather A dread­ful diuision. worse if worse may be,) that is, to be de­uided from God and his Angels; from participation with our Saueour; from cō ­munion of Sainctes; from hope of our in­heritance; from our portion celestial, and life euerlastinge? according to th' expresse declaration, made hereof by Christ hym self in thes wordes, to the negligent ser­uant: The Lord of such a seruant, shall com' at a Math. 24. daye vvhen he hopeth not, and at an houre that he knovveth not; and shal deuide hym ovvt, and as­signe his parte vvith hypocritos, vvher shalbe vveeping and gnashing of teeth.

Wherfore (deare brother) to conclude The cōclu­sion. this chapter, I can saye nothing more in [Page 131] this dangerous case, wherin the world so runneth awrie, but onlie exhorte thee (as Rom. 12. th' apostle doth,) not to conforme thy self to the common errour that leadeth to per­dition. Fall at length to some reconning and accompt with thy life, and see where thou standest, and whether thou goest. If hytherto thou haue wandred and gone a straye: be sory for the tyme lost, but passe no further. If hytherto thou haue not cō ­sidered the weightines of this affaire: serue thy selfe of this admonition, and re­member that it is writen, that a wise man Pro. 5. profiteth by euerie occasion. Esteeme thy resolution in this one pointe, the chiefest menage that euer shall passe through thy handes in this world, albeit thou were 2 Monarche and Ruler of ten worldes to­gether. And finallie, I will ende with the verie same wordes, wherwith the wise man concludeth his whole booke. Deum Eccle. 12. time, & mandataeius obserua; hoc est enim omnis homo. ‘Feare God, and obserue his com­maundements, for this is euerie man.’That is; in this doth all and euerie man consist: his ende, his beginning, his life, and cause of being: that he feare God, and directe his actions to th' obseruance of his com­maundementes; for that without this, he is no man, in effect, seing that he loo­seth all benefite, both of his name, nature, redemption, and creation.

THAT THE SERVICE WHICH GOD REQVI­RETH OF MAN IN this present life, is religion. VVith the particuler confirmations of Chris­tian religion, aboue all other in the vvorld. CHAPT. IIII.

HAVINGE prouedī the former chapi­ters, that there is a God, which crea­ted man; and that man in respecte hereof, & of other benefites recey­ued, is bounde to honour and serue the same God: the question may be made in this place, what seruice this is that God requireth, and wherin it doth con­sist? Whereunto th' answere is brief and Of religion. easie, that it is Religiō; which is a vertue, See S. Tho. 2. 22. quest. 81. 82. 83. that cōteyneth properlie, the worshippe and seruice that we owe vnto God: euen [Page 133] as Pietie is a vertue, conteyning the dutie Pietie. that children doe owe vnto their paren­tes: and Obseruance an other vertue, that Obseruāce. comprehēdeth the regarde, that schollers and seruantes beare vnto their masters. In respect of which comparison and likenes betwene thes vertues, God faith by a cer­taine Malac. 1. Prophet. The fonne honoureth his father, & the seruát his master: if thē I be a father, vvher is my honour? if I be a Master, vvher is my feare?

The actes of Religiō are diuers and dif­ferent; The actis and operations of Re­ligion. some internal, as deuotion and prayer; some other external, as adoration, worshippe, sacrifice, oblations, vowes, & such like, that are declarations and prote­stations of th' internal. It extendeth it self also, to stirre vp and putt in vre the actes and operations of other vertues for the seruice of God; in which sense S. Iames nameth it Pare and unspotted religion, to Iacob. 1. visite Orphanes & VVidovves in their tribu­lation, and to keepe our selues vndefiled from the vvickednes of this vvorld. Finallie, how so euer some heathens did vse this worde Religion to some other signi­fications: yet, (as S. Augustine well no­teth,) August. lib. 10. de ciuit. cap. 1. th' vse therof among the faytheful, hath alwayes bene, to signifie therby the worshippe, honour, and seruice that is due vnto God: so that if in one worde you Hovv much it impor­teth to be religions. will haue it declared, what God requi­reth of man in this life: it may be rightelie said, that all standeth in this, that he be Religious.

Hereof it proceeded, that what so euer [Page 134] sorte or sect of people in the world, pro­fessed reuerence, honour, or worshippe to God, or to Gods, or to any diuine power, essence, or Nature what soeuer; (were they Iewes, heathens, Gentiles, Christiās, Turkes, Moores, Heretiques, or other:) they did alwayes call their said professiō, by the name of their Religion. In which sense also and signification of the worde, I am to treate at this tyme of Christian religion, that is, of the substance, forme, maner, and waye reueiled by Christ and his Apostles vnto vs, of persourning our duetie and true seruice towardes God. Which seruice, is the first pointe necessa­rie to be resolued vpon, by hym that seeketh his saluatiō, as in the Chapter that goeth before hath bene declared. And The neces­sitie of Chri stiā religiō. for obteyning this seruice & true know­ledge therof, no meane vpō earth is left vnto man, but onlie by the light and in­struction of Christian religion, according to the protestation of S. Peter to the go­uernours of the Iewes, whē he sayed. Ther is no other name vnder beauen gyuen vnto men Act. 4. vvherby to be saued, but only this of Christ and of his religion.

If you obiecte against me, that in for­mer tymes before Christes natiuitie, as vnder the law of Moyses for two thou­sand Hovv men vvere sa­ued in olde time vvith­out Chri­stiā religiō. years together, there were many Sainctes that without Christian religion serued God vprightelie, as the Prophetes and other holie people; and before them againe, in the law of Nature, whē nether [Page 135] Christiā nor Iuishe religion was yet heard of, for more then other two thousand years, there wanted not diuers that plea­sed God and serued hym trulie, as Enoche, Noe, Iob, Abraham, Iacob, and others: I answer, that albeit thes men (expeciallie the former, that liued vnder the law of nature;) had not so particuler & expresse knowledge of Christe and his mysteries as we haue now; (for this was reserued to the tyme of grace, as sainct Paule in di­uers Gal. 3. & 4 Ephes. 3. Colos. 1. See S. An­gust. li. 19. cont. Fanst. cap. 14. places at large declareth:) that is al­beit they knew not expresselie, how and in what maner Christ should be borne; whether of a virgine or no; or in what particuler sorte he should liue and die; what sacramentes he should leaue; what waye of publishing his ghospel he should appointe, & the like; (wherof not with­standing verie manie particulers were re­ueiled to the Iewes from tyme to tyme, and the nearer they drew to the tyme of Christes appearance, the more plaine re­uelation was made of thes mysteries:) yet (I say) all and euerie one of thes holie All olde Sainctes be­leeued in Christ, and vvere sa­ued by Irym. Sainctes, that liued from Adam vntill the comming of Christ, had knowledge in general of Christian religion, and did be lieue the same: that is, they belieued ex­presselie, that there should come a Saueour and Redeemer of man-kinde, to deliuer them from the bondage contracted by the sinne of Adam.

This was reueiled straight after their fall, to our first parentes & progenitours [Page 136] in Paradise; to witt, that by the vvomans Gen. 3. v. 15. seede, our redemption should be made. In respecte wherof it is said in the reuela­tions, that Christ is the Lambe that hath bene slaine from the beginning of the Apoc. 13. worlde. And S. Peter in the first general Councel holdē by th' Apostles, affirmeth, Act. 15. v. 11. that th' old aunciēt fathers before Chri­stes Natiuitie, were saued by the grace of Christ, as we are now; which S. Paul con­firmeth Rom. 5. Ephe. 8. in diuers places. And finallie, the matter is so cleare in this behalfe, that the Reade S. Thom in 1. 2. qu est. 103. art. 4. & August. l. 18. de ciu. c. 47. & ep. 49. & 157. & tract. 45. in Ioh. Cle. Alex. lib. 6. strom. & Hieron. in cap. 3. ad Gal. The diffe­rences be­tvvene our beleefe and th' old fa­thers. Esay. 7. Gen. 49. whole schoole of diuines accor­deth, that the faith and religion of th' old fathers, before Christes appearance, was the verie same in substance that ours is now, sauing onlie, that it was more gene­ral, obscure, and confuse then ours is, for that it was of thinges to come, as ours is now of thinges past and present.

For example; they, beleeued a Redee­mer to come; and we beleeue that he is alredie come. They said, virgo concipiet, a Virgine shall conceyue; and we say virgo concepit, a virgine hath conceyued. They had sacrifices and caeremonies that presi­gured his cōming for the tyme ensuinge; we haue sacrifice and sacramentes that re­present his beinge for the tyme present. They called their Redeemer, th' expetatiō of Nations; and we calle hym now, the saluatiō of Nations. And finallie, there was no other difference betwene the old faith of good men from the begining, & ours; but onlie in the circumstances of tyme., clearnes, [Page 137] particularitie, and of the maner of protes­ting the same, by owtwarde signes and ceremonies. For that in substance they be­leeued the same Redeemer that we doe, & were saued by the same beliefe in his me­rites, as we are. For which cause [...] Eusebiꝰ well noteth, that as we are called now Christiās; so they were called then Christi, Psal. 104. that is, annointed, ī prefiguratiō of the true Christ, in whom they belie­ued, as the first & head of all other anoyn­ted, and who was the cause and authour of their annoynting.

By this then it is most manifest, that not onlie now to vs that be Christians, but at all other tymes from the begining of the world, & to all other persons and people what so euer, that desired to saue their soules, it was necessarie to beleeue and loue Christ, and to professe in harte his religion. For which consideration, I thought it not amisse in this place, after the former groundes layed, that their is a God; and that man was created and pla­ced here for his seruice: to demonstrate The causes of this Chapter. and proue also this other principle, that the onlie seruice of this God, is by Chris­tian religion. Wherin, albeit I doe not doubt, but that I shall seeme to manie, to take vpon me a superfluous labour, in pro­uing a veritie, which all men in Chri­stendom doe confesse: yet, for the causes before alleaged in the second chapter, which moued me in that place to proue, there is a God: that is to saye, first, for the [Page 138] comfort, strengthe, 2nd confirmation of suche, as either frō th' enimie may receiue temptations, or of them selues may desire to see a reason of their beleefe: and se­condlie, for awakening, stirring, or stin­gig of others, who ether of malice, care­lesnes, or sensualitie, are fallen in a slam­ber, and haue lost the feeling and sense of their beleefe, (for manie such wante not in thes our miserable dayes:) it shall not be (perhappes) but to verie good pur­pose, to laye together in this place, with the greatest breuity that possiblie may be, the most sure groundes and inuincible eui­dences, which we haue for declaration and confirmation of this matter.

For albeit, as th' Apostle S. Paul decla­reth, Heb. 11. the thinges which we belieue, be not such in them selues, as may be made ap­parēt by reason or humane argumētes, for that our faith, that is, th' assent of our iud­gemēt to the thinges propounded by God vnto vs, must be voluntarie, to th' ende it waye be meritorious: yet, such is the goodnes and most sweet proceeding of our merciful God towardes vs; as he will not leaue hym self without suficient testimonie both inwarde and owtward, as the same Apostle in another place doth Act. 14. testifie. For that inwardlie, he testifieth The diuers testimonies from God of the thinges that vve belieue. the truth of such thinges as we beleeue, by gyuing vs light and vnderstandinge, with internal ioye and consolatiō in be­leeuing them. And owtwardle, he gy­ueth testimonie to the same, with so ma­nie [Page 139] conueniences, probabilites, and argu­mentes of credibilitis, (as Diuines doe call them:) that albeit the verie pointe of that which is belieued, remaine still with some obscuritie, (to th' ende there may be place for our will and merite:) yet are there so many circumstances of likelihodes, to in­duce a man to the beliefe therof; 'as in all reason it may seeme against reason to de­nie or mistrust them.

This shall easelie appeare by the trea­tise following of Christ and Christia­nitie, and of the foundations of our reli­gion, which shalbe confirmed by so manie pregnant reasons, and most manifest cir­cústáces of euidét probabilitie: as I doubt not, but the zelous Christiá shall take ex­ceedig cófort therin, & esteeme hymself happie, to haue a lotteī that faith & reli­gion, wher he shall see and feele so much reason, proofe, and conueniencie to con­curre and shew it self, for his satisfaction.

And to this effect, it shalbe of no meane moment, that I haue proued before, the certaintie, diuinitie, and infallible truth of the Iewes scriptures, or old testament; which writinges we hauing receaued frō that Nation, that doth (as it were) pro­fesse enimitie against vs; & the same being writen so many ages before the name of Christianitie was knowen in the world: it can not bee but of singuler authoritie, what so euer shalbe alleaged out of those recordes for our purpose. And therfore as before, in prouing our first principle, that [Page 140] there is a God, we vsed onlie the testimonie of such witnesses, as could not be partial: The vn­doubted vvitnesses to be allea­geà in this chapter. so muche more in this confirmation of Christian religion, shall we stande onlie, ether vpon the confessions of such as are our enimies; or vpon the recordes of others, who must needes be indifferent in the cause, for that they liued before ether cause or controuersie in Christianitie was knowen or called in question.

My whole purpose shal be then, to make manifest in this chapter, that Iesus Christ The drifte of this chapter. was the Saueour and Redeemer of man­kind, fore-promissed and expected from the beginning of the world; that he was the sonne of God, and God him self; and consequentelie, that what so euer he hath lefte vs in his doctrine and religion, is true and sincere, & the onlie waie of Sal­uation vpon earth. For clearer proof and declaration wherof, I will reduce what soeuer I haue to saye herein, vnto three The prin­cipal hea­des. principal heades or braunshes, according to th' order of three distincte tymes whe­rin they fell out: that is to saye; in the first place shal be considered, the thinges that 1 passed before the natiuitie or incarnation of Christ. In the seconde, the thinges dōne 2 and verified from that tyme vnto his as­cension; which is the space of his aboode vpon earth. And in the third place, such euentes shalbe cōsidered, as ensued for cō ­firmatiō 3 of his deitie, after his departure.

In declaration of which three general poinctes, I hope by th' asistance of hym [Page 141] whose cause wee handle, that so many cleare demonstrations shalbe discouered; as shall greatelie cōfirme thie faith (gentle reader) and remoue all occasions of temp­tations to infidelitie.

HOW A MAN MAY IVDGE OR DISCERNE OF HIM SELF, VVHETHER HE BE a true Christian or not. VVith a declaration of the tvvo partes be­longing to that profession; vvhiche are, beleefe and lyse. CHAPT. V.

AS IN humane lear­ning and sciences of this worlde, af­ter declaratiō made of the vtilitie, pos­sibilitie, certaintie, conueniencie, and other qualities, cō ­mendations, and proprieties therof; the next point is, to shew the meanes and way wherby to attaine the same: so much more, in this diuine & heauenly doctrine of Christian religion (which concerneth our soule and euerlasting saluation;) for that we haue shewed before, not only the most vndoubted truth wherupon it stan­deth, but also that the knowledge therof [Page 299] is so absolutelie necessary, as there is no other name or profession vnder heauen, wherby mankinde can be saued, but only Act. 4. this of Iesus: it foloweth by order of good consequence, that we should treate Th' effect of this chap­ter. in this place, how a man may attaine the fruite of this doctrine: that is to saye; how he may come to be a good Christian; or if alredy he professe that name; how he may examine or make trial of him self, whe­ther he be so in deed or not. Which exa­mination (to speake in briefe,) consisteth wholie in consideration of thes two Tvvo pointes. pointes. First; whether he beleeue vnfai­nedly the total summe of documēts & my­steries, 1 left by Iesus & his disciples in the Catholique Church; and secondlie, whe­ther 2 he performe in sinceritie the rules and preceptes of life, prescribed vnto Christians for direction of their actions. So that on thes two points we are to be­stowe our whole speeche in this chapter.

AND FOR THE FIRST, how to THE. 1. parte, cō ­cerning beleefe. examine the truth of our beleefe; it would be ouer tedious to lay doune euery particuler waie, that might be assigned for discussion therof: for that it would bring in the contention of al times, aswel auncient as present, about cōtrouersies in Christian faith, which hath bene impug­ned from age to age, by the seditious in­struments of Christs infernal enemie. And therfore, as well in respecte of the lēgth, (wherof this place is not capable,) as also for that of purpose I doe auoide al [Page 300] dealing with matters of controuersie, within the cōpasse of this worke: I meane only at this time, for the comfort of such as are alredy in the right waie, and for some light to others, who perhaps of sim­plicitie may walke awrie; to let doune with as great breuitie as possibly may be, some few general notes or obseruations, for their better helpe in this behalfe.

In which great affaire of our faith and beleefe, (wherin consisteth as well the ground and foundatiō of our eternal wel­fare, as also the fruite & entire vtilitie of Christs comming into this world;) it is to be considered, that God could not of his infinite wisdome, (forseeing al thigs, and times to come;) nor euer would of his vnspeakable goodnes, (desiring our The mat­ters of faith and beleefe easie amōg Christians. saluatiō as he doth;) leaue vs in this life, without most sure, certaine, and cleare euidencie in this matter: and consequētly, we must imagine, that all our errours cō ­mitted herein (I meane in matters of faith and beleefe among Christians) doe pro­ceede rather of finne, negligence, wilful­nes, or inconsideration in our selues; then either of difficultie or doubtfulnes in the meanes left vnto vs for discerning the same, or of the want of Gods holie assi­stance to that effect, if we would with humilitie accept therof.

This Esay made plaine, when he pro­phetied of this perspicuitie; that is, of this most excellent priuilege in Christian re­ligion, so many hundred yeares before [Page 301] Christ was borne. For after that in diuers chapters he had declared the glorious cō ­ming of Christ in signes and miracles, as also the multitude of Gētiles that should imbrace his doctrine, together with the ioye and exultation of their cōuersion: he forsheweth presentlie the wōderful pro­uidence of God also, in prouidinge for Christians so manifest a waye of directiō for their faith and religion; as the most simple and vnlearned man in the world, should not be able (but of wilfulnes) to goe astraye therin. His wordes are thes, directed to the Gentiles. Take comfort and Esay. 35. feare not: beholde your God shall come and saue you. Then shall the eyes of the blinde be opened, and the eares of the deafe shalbe restored &c. And there shalbe a path & vvaye; and it shalbe called The direct holie vvay of the Ca­tholique Church. THE HOLIE WAYE: & it shalbe vnto you so direct a vvay, as fooles shall not be able to erre therin. By which wordes we see, that among other rare benefites that Christes people were to receaue by his comminge; this should be one, and not the least; that after his holie doctrine once published and receyued, it should not be easie for the weakest in capacitie or learning that might be, (whom Esay here noteth by the name of fooles,) to runne awrie in matters of their beliefe; so plaine, cleare, & euidēt, should the waye for trial therof be made.

Here hence it is, that S. Paul pronoun­ceth so peremptorilie of a contētious and heretical man, that he is damned by the testi­menie Tit. [...]. [Page 302] of his ovvne iudgement or conscience; for that he hath abandoned this common, di­rect, and publique waye, which all men might see, and hath deuised particuler pa­thes and turninges to hymself. See S. Au­gust. tract. 1. in epist. Iohan. & li. de vn. Eccl. cont. Peti­lian. ca. 14. Herehēce it is, that th' auncient fathers of Christe primatiue Church, disputinge against the same kynde of people; defended alwayes that their errour was of malice and wil­ful blindnes, and not of ignorance; apply­inge thos wordes of prophetie vnto thē, they that savve me, rannc out from me. That is, saith S. Augustine, ‘they which sawe and Psal. 30. beheld the Catholique Church of Christ, Concion. 2. in Psal. 30. (which is the plaine waye denoted byEsay, and the most eminēt mountaine des­cribed by Daniel; as also by Esay hymself in an other place, & expounded by Christ Dan. 2. Esa. 2. Math. 5. in S. Mathewes Ghospel:) this Churche (saith he) wicked heretiques beholding, (for that no mā can auoide the sight ther­of, but he that most obstinatelie will shut his eyes;) yet for hatred and malice, doe they runne out of the same, and doe raise vp heresies and schismes against th' vnitie therof.’

Thus much saith this holie doctour: by whose discourse we maye perceyue, that the plaine and direct waye mentioned by Esay, wherin no simple or ignorant man can erre, is the general bodie of Christes visible Church vpon earth, planted by his Apostles throughout al countries & Na­tions, and cōtinuinge by succession, vnto the worldes ende. In which Church, who­soeuer [Page 303] remaineth, & beleeueth al thinges that are taught therin; cā not possiblie fall The vvay of auoiding errour in beliefe. into errour of faith. For that this church or vniuersal bodie, is guided by Christes spirit, who is the heade therof, and so no waies subiect or withi cōpasse of errour. For which cause, S. Paul nameth it, the pil­lar and sirmament of truth. And the same 1. Tim. 3. Church, is so manifest and euident, (and shalbe so to the worldes ende, as the same Aug. tract. in epist. Iohā. Chri, hom. 4. de verb. Isai. vidi Dn̄m. learned Doctour, and other his equals doe proue:) that it is more easie to fynde it out; then it is to see the Sunne or Moone, when it shy neth brightest, or to beholde the greatest hill or mountaine in the world. For as S. Augustines wordes are, ‘albeit particuler hilles in one countrie, may be vnknowen in an other; as Olym­pus in Greece, may be vnknowen in Af­frica, and the mountaine Giddaba of Af­frike, may be vnknowen in Greece: yet (saith this holie father) a mountaine that passeth throughout all Countries and fil­leth vp the whole world (as Daniel pro­phetied Dan. 2. Christes Church should doe;) can not be but apparent to the sight of al men, and consequentlie must needes be knowē of al men, but onlie of such, as wilfullie doe shut their eyes from sight therof.’

For declaration of which reason, ar­gument, and discourse of Holy-Fathers, A declara­tion of the fathers ar­gument. Mat. 5. 18 20. (being also the discourse of Christ hym self in the Ghospel, when he remitteth mē to the visible Church, that is placed on an hill;) it is to be noted, that in the time frō [Page 304] Christes ascension, vntil the 14. yeare of Neroes raigne, who first of the Romane Emperours, beganne open persecution a­gainst the proceedinges of Christians, & put to death S. Peter and S. Paul: In this time (I saie) of tolleration vnder the Ro­mane Empire, (which cōtained the space of 37. yeares;) Christes Apostles and Dis­ciples had preached and planted one vni­forme Ghospell thoroughout all the worlde, as both by their actes and gestes recorded, as also by the peculier testimo­nie of S. Paul to the Romanes may ap­peare. Rom. 1. Which thing being done most mi­raculoussie, by the power and vertue of their Maister; and Bishops, pastours, and other gouernours, being ordained in eue­ry Church and countrie, for guiding and directing the same by them selues & their successours to the worlds end: this (I say) being once brought to passe; and the litle stone that was cut out of a hill without handes, being now made a huge moun­taine that had spreed it self ouer the whole face of the earth, according to Daniels prophetie: thē thos holy and sage Dan. 2. Apostles for preuenting of al new doc­trines and false errours that might after­wardes arise, (as by reuelation from Ie­sus, they vnderstood there should doe ma­ny:) most earnestly exhorted, and with al possible vehemēcie called vpon the peo­ple, 1. Cor. 16. Galat. 5. 2. Thess. 2. to stand fast in the documents and tra­ditions then receaued; to holde firmly the faith and doctrine already deliuered, as a [Page 305] Depositum and treasure committed to be safely kept vntil the last daie. And aboue 1. Tim. 6. 20. 2. Tim. 1. Mat. 7. Rom. 16. 2. Tim. 2. 3. Tit. 3. 2. Thess. 3 2. Ioa. 7. Apoc. 2. all other thinges, they most diligently forewarned them to beware newfangled teachers, whom they called Herctiques; who should breake from the vnitie of this vniuersal bodie, already made and knit to­gether; and should deuise new gloses, exposition, and interpretations of Scrip­ture; bring in new senses, doctrines, opi­nions & diuisions; to the renting of Gods Church and Citie now builded, and to the perdition of infinite soules.

For discerning of which kinde of most pernicious people, (as S. Austen and other Aug. [...] vera [...]. holie fathers doe note;) & for more per­fecte distinction betwene them and true Christians; the said Apostles inuented the name Catholique, and set doune in their cō ­mon Creede, that clause or article, I be­leeue the Holie Catholike Church. By whiche The first inuentiō of the name Catholike. word Catholike (that signifieth vniuersal,) they gaue to vnderstand to al posteritie, that whatsoeuer doctrine or opinion, should be raised afterward among Chri­stians, disagreeing from the general con­sent, doctrine, and tradition of the vniuer­sal Church: was to be reputed as errour & heresie, and vtterly to be reiected. And that the only Anckor, staie, and securitie of a Christian mans my nde in matters of beleefe for his saluation, was to be a Ca­tholike; that is, See S. Hie [...] cont. Laciferian. Vincen. liri. l. cōt. heres. Aug. [...]. cp. Man. (as all aunciēt fathers doe interprete the same,) one, who layīg aside al particuler opinions and imaginations, [Page 306] both of hym self and others, doth subiect his iudgment to the determination of Christes vniuersal visible and knowen Church vpon earth, embrasing whatso­euer that beleeueth, and abādoning what­soeuer that reiecteth. And this is that plaine, direct, sure, and infallible waye among Christians, whereof we spake out of Esaie and other prophetes and Saintes of God before, wherin no man can erre though neuer so simple, but only of wilful and obstinate malice; which is declared in this maner followinge.

The Ghospel of Christ being once prea­ched, and receyued vniformely ouer al the VVhy he that lea­neth to the Church, can not be de­ceiued. world, and Churches of Christianitie erected throughout all Countries, Pro­uinces, and Nations in the Apostles time, as hath bene said: it is to be considered, that this vniuersal church, bodie, or king­dome, so gathered, foūded, & established, was to continue visibly, not for one or two ages, but vnto the worlds ende. For so it was foreshewed and promissed most perspicuouslie by Daniel, when he fore­telling the soure great Monarchies, that after him should ensue, adioineth thes eui­dent wordes, of the church and kingdome of Christ: In the daies of thes kingdomes, shal Dan. 2. God raise vp a Celestial kingdome, vvhich shal indure for euer, vvithout subuersiō; & that king­dome shal not be deliuered ouer to any other peo­ple. By which last wordes, as also by di­uers promisses of Christ hym self in the Math. 16. [...]. 28. Ghospel, we are acertained, that the very [Page 307] same visible congregatiō, Church, bodie, common weale, gouernment, and king­dome, which was established by the Apo­stles in their time, should endure and con­tinue by succession of folowers, vnto the worlds ende: neither should it passe ouer or be deliuered to any other people; that is, no new teachers or later doctrines dis­senting from the first, should euer finallie preuaile against it. Which prophetie to haue bene fulfilled frō that day vnto this, is made euident and most apparant, by the recordes of al ages; wherin, albeit diuers errours and heresies haue sprong vp, and made great blustering and disturbance for a time: yet haue they bene repressed and beate doune againe, by the same Church, and her visible pillars in the ende.

For examples sake; in the first age, there rose vp certaine seditious fellowes amōg No Heresie euer [...] a­gain, the Churche. the Iewes, making some cōtention about their ceremonies, as also did Simon Ma­gus, Nicolaus, Cerinthus, Ebion, and Me­nander, that were heretiques. Against whō, (besides the Apostles,) stoode ī de­fence of that which was published be­fore, their Disciples, S. Martialis, S. Dio­nisius Areopagita, Ignatius, Policarpus, & others. In the secōd age, rose vp Basilides, Cerdon, Marcion, Valentinus, Tacianus, Apelles, Montanus and diuers others: against whom stoode in the battaile, Iu­stinus Martyr, Dionisius bishop of Co­rinth. Irenaeus, Clemens Alexandrinus, Tertulian, and their equals. And so doune­ward [Page 308] frō age to age vnto our daies, what­soeuer heresie, or different opinion hath bene raised contrary to the general con­sent of this vniuersal bodie; it hath bene checked and controlled by the watchmē, pastours, & chief gouernours of this bo­die; and finally, hath bene condemned and anathematized by their general assem­blies, consent, and councelles, gathered from time to time, as occasions serued in al partes of the world. Wherby it is most manifest, that he, who relieth vpon this general consent of Christes Church in A secure vvaye. earth, and adhereth to nothing against the iudgmēt of the same; cā not possibly erre in matters of beleefe, but walketh in that sure, secure, and infallible path, wherin Esaye sayeth, that a very foole can not Esa. 52. goe amisse.

Wherfore, to conclude this first parte of our present speech, cōcerning the trial The cōclu­sion of the first parte. of our faith and beleefe: he that is a true Catholique, and holdeth hym self within th' obedience of this general and vniuer­sal Church, which hath descended by suc­cession from Christ and his Apostles: that is, as olde Vincentius said eleuen hundred years agoe, in his most excellent treatise Vincent. li­rin. li cont. heres. against innouations of heretiques: he that Ioueth the Churche and bodie of Iesus Christ so much, as he preferreth nothinge in the world before the Catholique and vniuersal doctrine therof: not any priuat mans authoritie, loue, wit, or eloquence; not reasons of nature or pretēce of scrip­tures, [Page 309] against that which before hym was beleeued by all men: he that followeth vniuersalitie, antiquitie, and consent in his beleefe; and standeth firmelie to that faith, which hath bene held from time to time in al places, in al seasons, by al or the most parte of Bishopes, Priestes, and Doc­tours in Christianitie: he that cā say with S. Augustine, that he trulie followeth that vniuersal Church, which had her begin­ninge Aug. cont. epist. Manachaei cap. 4. & lib. de vera relig. cap. 7. by the enteringe in of Natiōs, got authoritie by miracles, was increased by charitie, and established by continuance: which hath her succession of bishopes from the Chaire of Peter vntil our time: that Church, whiche is knowen in the worlde by the name of Catholique, not onlie to her friendes, but also among her enimies, for that euen heretiques in com­mon speech doe terme her so, hauinge no Marke this reason of S. Austen. other meanes to distinguishe them-selues and their followers from her, but by cal­ling them reformers, Illuminates, vnspot­ted bretheren, and such other names that are different from Catholiques:

He that protesteth with S. Ierom, that he doth abhorre all sectes and names of particuler men; as Marcionistes, Monta­nistes, Valentinians and the like: he that Hieron. Dialog. cont. Lu­ciferian. Cyprian. epist. 50. ad Cornel. epis. Rom. Gal. 5. doth confesse sincerlie with blessed Cy­prian, that one priest for the time, is to be obeyed by gods ordinance, as iudge in Christes roome, by the vniuersal brother­hode of al Christianitie: he that is modest, quiete, sober, voide of contētion, & obe­dient, [Page 310] Phil. 1. Tit. 3. Rom. 12. as S. Paul describeth a true and good Catholique: he that is humble i his owne cōcept, and aggreinge to humble thinges; firme in faith, & not variable, nor delighted vvith nevv doctrines: he that can captiuate his vn­derstandinge Ephes. 4. Heb. 13. 2. Cor. 10. to the obedience of Christ, which is, to beleeue humblie such thinges, as Christ by his church proposeth vnto him, albeit his reason or sense should stande against the same: And finallie, he that can be content at Christes commandement, to heare the Church in al thinges, without Mat. 18. Mat. 23. doubt or exception, and obey the Gouer­nours therof, albeit in life they be Scribes and Pharises; and consequentelie, can say trulie, & sincerlie, with the whole Ambros. ep. 81. ad Syricium. Hieron. ad Pamach. Aug. serm. 81. de tép. Col­lege of Christes Apostles together, Creda sanctam Ecclesiam Catholicam, I doe belieue the holie Catholique & vniue: sal Church, and what soeuer that Church doth set furth, teach, holde, or beleeue: that man (no doubt) is in a most sure case for mat­ters of his faith, and can not possiblie walke awry therin; but may thinke hym self a good Christian, for this first pointe, which is, for matters of beliefe.

THERE FOLLOVVETH the second THE. 2. parte of this chap­ter. OF good syfe. parte of Christian profession, concerning life and manners; which is a matter of so much more difficultie then the former, by how many more wayes a man may be lead from vertuous life, then from sincere faith. Wherin ther can be no comparison at all, seing the pathe of our beliefe is so manifest (as hath beneshewed,) that no [Page 311] mā cā erre therin, but of inexcusable wil­fulnes. Which wilfulnes in errour, the holie See S. Aug. lib. de vtilit. cred. c. 1. & tract. 1. in epist. Iohan. Cy­prian. ep. 61 fathers of Christes primatiue Church, did alwayes referre to two prin­cipal and original causes; that is, to pride or ouerweening in our owne concepts; and to malice against our superiours, for not giuing vs contentation in things that we desire. Of the first doe proceede, the deuising of new opinions; new glosing, Tvvo causes of here­sie. expounding, and applying of Scriptures; the calling of holy writ it self in que­stion; the contempt of auncient customes 1 and traditions; the preferring of our iudg­ments before al others, either present or past; the debasing of holie Fathers, priests prelates, Councels, ordinances, constitu­tions, and al other thinges, and proofes what so euer, that stand not with our owne good liking and approbatiō. Of the 2 second fountaine, are deriued other quali­ties, conformable to that humour; as are, the denying of Iurisdictiō and authoritie in our Superiours; the contempt of Pre­lates; th' exaggeration of the faults and defectes of our Gouernours; th' impugna­tion of al Bishoplike dignitie, or eccle­siastical eminentie, and especially of the Sea Aposto lique, wherunto appertainet the correction of such like offendours; & finally, for satisfying this deuilishe and The doin­ges of here­tiques. most pernicious veine of malice, thos wicked reprobates, doe incite and arme the people against their spiritual pastours; they enkindle factions against Gods an­nointed [Page 312] substitutes; they deuise a new Church, a new forme of gouernment, a new kingdome, and ecclefiastical hierar­chie vpon earth, wherby to bring men in doubt and staggering, what or whom to beleeue, or wherunto to haue recourse in such difficulties as doe arise.

Thes two maladies (I save) of Pride Th' obser­uation of S. Cyprian. and Malice, haue bene the two causes of obstinate errour in al heretiques from the beginning; as ful wel noted that holy and auncient martir S. Cyprian, when he said Cyprian. epist. 65. ad Rogatian. so longe agoe: ‘Thes are the beginnings and original causes of heretiques and wicked schismatsques: first, to please and like wel of them selues; and then, being puffed vp with the swelling of pride, to cōtemne their gouernours & superiours. Thus doe they abandone and forsake the church: thus doe they erect a prophane Altar out of the church, agaīst the church: Thus doe they breake the peace and vnitie of Christ, and doe rebell against Gods holie ordination.’

Now then, as thes are the causes, either only or principal of erring ī our beleefe; Many cau­ses of euill lyse. most facile and easie (as we see) to be dis­cerned: so of errour in life & maners, ther are many more occasions, causes, ofsprin­ges, and fountaines to be found. That is to saye, so many in number, as we haue euil passions, inordinate appetites, wicked de­sires, or vnlauful inclinations within our mynde; euery one wherof, is the cause of­tentimes of disordered life, and breach of [Page 313] Gods commandementes. For which res­pect, ther is much more set doune ī Scrip­ture, for exhortation to good life, then to faith; for that the errour herein is more ordinary and easie, and more prouoked by our owne frailtie, as also by the multi­tude of infinite temptations. Wherfore we read that our Saueour Iesus in the ve­rie beginning of his preaching, straight after he was baptised, & had chosen vnto hym S. Peter and S. Andrew, Iames and The effect of Christs first sermon. Math. 5. 6. 7. Iohn, & some other few Disciples, wēt vp to the moūtaine, & ther made his first most excellēt, famous, and copious sermon, re­cited by S. Mathew in three whole chap­ters; wherin he talketh of nothing els, but of vertuous life, pouertie, meekenes, iustice, puritie, sorowe for sinne, patience in suffering, contempt of riches, forgy­uing of iniuries, fasting prayer, penance, entring by the strait gate; and finally, of perfection, holines, and integritie of cō ­uersation; and of the exact fulfilling of euery iote of Gods lawe and commaunde­mentes.

He assured his Disciples with greate asseueration, that he came not to breake Math. 5. v. 20. the law, but to fulfil the same; and conse­quentelie, whosoeuer should breake the least of his commaundementes, and should so teache men to doe; that is, should per­seuer Math. 5. therein, without repentance, and so by his example drawe other men to doe the like: should haue no place in the king­dome of heauen. Againe, he exhorted thē [Page 314] most earnestlie to be lightes, and to shyne by good workes, to all the world, and that excepte their iustice did exceede the iustice of Scribes and pharises, (which was but ordinarie and external,) they Ibid. v. 21. could not be saued. He told them plainlie, they might not serue two masters in this life, but either must forsake God or aban­don Mammon. He cried vnto them, Atten­dite, stand attent, and consider well your Cap. 6. Cap. 7. state and condition: and then againe; seeke to enter by the straite gate. And lastlie, he con­cludeth, that th' onlie trial of a good tree, is the good fruite which it yeeldeth; without which fruite, let the tree be neuer so faire or pleasant to the eye, yet, is it to be cut downe & burned; & that not euerie one who shal say or crie vnto hym, Lord, Lord, at the last daye should be saued, or enter into the kingdome of heauen; but onlie such, as did execute in deedes, the wil and commaundementes of his fa­ther in this life. For want wherof, he as­sureth them, that manie at that daye, who had not onlie belieued, but also donne mi­racles in his name, should be denied, re­iected, and abandonned by hym.

Which longe lesson of vertuous life, being the first that euer our Saueour gaue in publique to his Disciples then newlie Faith is not sufficient vvithout vvorckes. gathered together, as S. Mathew noteth; (hauing treated verie litle of pointes of faith before, but onlie in general by some miracles and preachinge, hauinge shewed hymself to be the true Messias:) doth suf­ficientlie [Page 315] teache vs, that it is not enoughe to beleeue in Iesus, and to make professiō of his name and doctrine; except we con­forme our lyues and actions accordinge to the prescript of his commaundmentes. For albeit in Christian religion, faith be the first and principal foundation, wher­vpon all the rest is to be stayed and groun­ded: yet as in other material buildinges, after the foundation is layed, ther remai­neth A simili­tude tou­ching faith & vvorks. the greatest labour, time, cost, cun­ning, and diligence, to be bestowed vpon the framinge and furnishinge of other partes that must insue: euen so in this ce­lestial edifice or buildinge of our soule, hauing layed once the foundation and grounde of true beliefe, (which a Chri­stian oftentimes dispacheth in the space of In lear­ning ouer his Cate­chisme. one weekes learninge;) the rest of al our life, time, labour, and studies, is to be employed in the perfecting of our life and actions, and as it were, in raising vp the walles & other partes of our spiritual buil ding, by the exercise of al vertues, and di­ligent obseruation of Gods commaunde­ments. Without the which, our faith is to no more purpose or profite, then is a foundation without a building vpon it, or a stocke or tree that beareth no fruite. Which thinge S. Iames expresseth most excellentelie in this fit similitude. Euen as a bodie vvithout spirite is dead; so is saith vvith­out Iac. 2. vvorkes.

Which necessary point of vertuous life and obseruing Gods commandements, for [Page 316] that certaine carnal and sensual Christiās An anciēt errour of sensual men about faith & vvorkes in the primatiue Church, euen yet whiles the Apostles thē selues were aline, would in no wise vnderstande aright; but for pleasing their owne appetites, deuised vpon certaine darke and hard speeches of S. Paul, that only faith was sufficient to saue them: S. Austine and other auncient fathers were of opinion, that not only thes last wordes of S. Iames, & the whole discourse which he maketh of this matter in that chapter; but also both his and all other Apostles writinges, set forth and published after S. Pauls epistles, were prin cipally to represse this most absurde and pernicious errour. For declaratiō wherof, I wil allege only thes words of S. Augu­stine folowing, expresly writē in a booke for this purpose, intituled of faith & good workes. Thus then he beginneth.

Thus farre S. Augustine, declareth this veritie out of the scriptures; and he ad­deth Enchirid. cap. 67. further in an other place, the testi­monie of S. Paul for comprobation here­of, who admonished the people of Co­rinthus in thes wordes: Deceyue not your selues: nether fornicatours, nor adulterours, nor 2. Cor. 6. theeues, nor couetous persons, nor backbiters, nor drunckards, shal obtaine the kingdome of God. Which S. Augustin proueth, that S. Paul in truth could neuer haue auouched; if the Corinthians by onlie faith might haue escaped damnation.

The very same discourse maketh S. Gregorie the great, out of holie write The proose vsed by S. Gregorie. vpon this pointe. For hauinge considered thos most confortable wordes of Christ to S. Thomas, blessed are they vvho haue not seene, and yet haue beleeued: he annexeth as Iohn. 20. [Page 319] followeth. ‘Perhaps here, euerie Christian will saye within hym self, I doe belieue and therfore I am blessed, & shalbe saued. Greg. hom. 29. in Euā. Wherin he saith truth, if his life be an­swerable to his beleefe. For that a true faith doth not contradicte in maners, the thiges which it professeth in wordes. For which cause, it was said of certaine false Christians, by S. Paul; that they confes­sed Tit. 1. 1. Ioh. 2. God in vvordes, but denied hym in deedes, and by S. Iohn; that vvho soeuer saith, he knovveth God, and keepeth not his commaunde­ments, is a lyar. Which being so; we must examine the truth of our faith, by consi­deration of our lyfe: for then, and not otherwise, are we true Christians; if we VVhat vve pro­missed in Baptisme. fulfill in workes, that wherof we haue made promisse in wordes: that is; in the daye of our baptisme, we promissed to re­nounce the pompe of this world, togy­ther with all the workes of iniquitie; which promisse, if we perfourme now Li. 33. mo­ral. cap. 7. after baptisme; thē are we true Christiās, and maye be ioyful.’ And in an other place the same holie father addeth this. ‘For that diuers men, are Christians in profes­sion and faith onlie, and not in life: here­hence it is said, by the voice of truth it self; Not euerie one that shall say to me Lord Math. 7. Lord, shall enter into the kingdome of heauen. And againe: vvhie doe you call me Lord, Lord, and doe not perfourme the thinges that I tell you? Herehence it is, that God cōplained of his olde people the Iewes, saying; this people ho Malac. 7. noureth we vvith their lippes, but their hart is [Page 320] sarre of from me. And the Prophet Dauid of the same people: they loued hym vvith their Psal. 77. mouth, and vvith their tongues they lyèd [...] hym. Wherfore, lett no man trust that his faith may saue hym without good deedes, seing that we know it is writen expres­selie; that faith vvithout vvorkes is dead: and Iacob. 2. consequentelie, can not be profitable, or saue vs from damnation. Hytherto S. Gre­gorie.’

Which verie conclusion S. Chrysostome maketh with great vehemencie, vpon con­sideration The testi­monie and exhortation of S. Chry­sostome. Math. 25. of that woesull chaunce and heauie iudgemet, that happned vnto him, who in the Ghospel, was admitted to the feast of Christian faith and knowledge, but for lacke of the ornament or garment of good life, was most cōtumeliouslie de­priued of his expectatiō; of whō S. Chry­sostoms wordes are thes. ‘He was īuited to the feast & brought into the table; but for that by his fowle garment, he dishonored our Lord that had īuited hym: heare how miserable and lamentable a punishemēt he suffered. He was not onlie thrust from the Chryshom. 2. in Iohan. table & banquet; but also bounde hand & foote, and cast into vtter darkenes, wher ther is eternal weepinge and gnashing of teeth. Wherfore, lett vs not, deare brethe­ren, lett vs not (I saye) deceyue our selues, and immagine, that our faith will saue vs without good worckes. For except we ioyne pure lyfe to our beleefe, and in this heauenlie vocation of ours, doe apparrel our selues with worthie garmentes of [Page 321] vertuous deedes, wherby we may be ad­mitted at the mariage daye in heauen: nothing shall be able to deliuer vs from the damnation of this miserable man, that wanted his weddinge weede. Which thingt S. Paul well noteth, when hauinge said; vve haue an euerlasting hovvse in heauen, not made by mans handes: he addeth presente­lie 2. Cor. 5. this exception; sitamen vestiti & non nudi inueniamur, that is, if we be founde at that daye, well apparreled & not naked.’Would God euerie Chistian desyrous of his sal­uation, would ponder well this discourse and exhortation of S. Chrysostom.

And so with this alone, to conclude our speech in this chapter, without alle­gation The cōclu­sion of this chapter. of further matter or authorities, (which are infinite to this effect;) it may appeare by that which hath already bene set doune, wherin the true profession of a Christian consisteth; and therby eche man that is not partial, or blinded in his owne affection, (as many are,) may take a vewe of his estate and condition, and frame vnto him self a verie probable con­iecture, how he is like to speed at the last accompting daie; that is; what profite or dōmage he may expect, by his knowledge and profession of Christian religion. For as to him that walketh vprightly in that vocation, and perfourmeth effectually euerie waye his professed dutie; there remaine both infinite and inestimable rewardes prepared: so to him that strayeth a syde, and swarueth from the [Page 322] right path of lyfe or faith prescribed vnto him; there are no lesse paines and pu­nishmēts referued. For which cause, euery Christian that is careful of his saluation, ought to fixe his eye verie seriouslie vpon them both; and as in beleefe to shew him self constant, firme, humble, obedient, and in one worde, Catholique: so in life and conuersation, to be honest, iust, pure, in­nocent, and holie.

And for that, this second point con­cerning life and maners, is of more diffi­cultie (as hath bene shewed) then the other of beleefe, (wherof notwithstan­ding we haue also treated sufficiently in the former chapters:) the rest of this whole worke, shal tende to the declara­tion of this later part, I meane of good life; therby to stirre vp and awake, (if so it may please the merciful goodnes of our blessed Saueour;) the slouthful hartes of Christians, to the cogitatiō of their owne estate, and make them more vigilant in this greate affaire, wheron de­pendeth their endles woe or welfare.

OF THE TWO PRINCI­PAL POINTES THAT DOE APPERTAINE TO A Christian life; that is to saye: To resist all synne, and to excercise all kynde of vertue; vvith the meanes and methode hovv to perfourme them both. CHAPT. VI.

SVPPOSINGE that in the partes of this booke which ensue, we are to deale only with suche, as are in­structed and settled in true Christian faith; (wherunto we haue The reason of this Chapter. proued before, that vertuous life and good deeds are necessarily to be adioi­ned,) it semeth conuenient in this place, to treate of the pointes or prīcipal partes belonging therunto. Which partes, are briefly prescribed by God hym self, in the writinges of Dauid, Esaie, and other pro­phetes Psal. 36. Esa. 1. of the olde testament, exhorting men, to decline from vice, and to embrace ver­tue. [Page 324] But much more plainly by S. Peter, S. Paul, and other Apostles of the Euangeli­cal law: the first affirming, that the fruite and effect of Christes death and passion was; that vve being dead to sinne: should liue to 1. Pet. 2. Tit. 2. Iustice: and the other adioining; that the grace of God our saueour, appeared to al men, in­structing vs to this ende, that vve renouncing al vvickeanes, should liue iustly and godly in this vvorld.

By which testimonies of holy write, The tvvo partes of good life. is made cleare and euidēt, that the whole dutie of a good Christian, is reduced to thes two heades or principles; to wit, to the resistance of al euil, and to th' exercise of al pretie and vertue. In respect of the first wherof, our life is called in holie scripture, a warfare vpon earth; and ver­tuous Iob. 7. 2. Cor. 10. mē are termed souldiours; for that, as good souldiours doe lye in continual wayte to resist their ennemies: so vigilant Christians doe carefully stand vpon their watche, for resisting the suggestions and temptatiōs of sinne. In regarde of the se­cond Mat. 9. 10 20. Tim. 5. pointe, we are named labourers, husbandmen, sowers, marchātes, bankers, stewards, fermers, and the like; and our whole life is termed a marte and trafique; for that, as thes kinde of people, doe attēd with diligēce to their gaine and encrease of tēporal riches in this life: so ought we to applie our selues wholy, in the cōtinual exercise of good workes, for augmētation of our merite and treasure in the world to come.

[Page 325] Thes then are the two partes of a good Christian life; the two principal pointes wherupon we should meditate; the exer­cises wherin we should be occupied; the two legges wherupon we should walke towards our Countrie; the two armes wherwith we should laye faste-hand on Godes eternal kingdome; the two winges wherby we must flie and mount vp to hea­uē. So that, whosoeuer doth want any one One of thes partes not auailable vvithout the other. of thes two partes, albeit he had the other; yet can he neuer ascende to Godes blisse; no more then a bird can flie, being maimed of one of her winges. My mea­ning is; that neither integritie of life, is sufficiēt without good workes; nor good workes auailable, without a pure and vn­defiled life. The later is made cleare by Gods owne speeches, to the people of Is­rael; whos sacrifices, oblations, praiers, and other such workes; that were com­mended and commaunded by hymself, he oftentimes reiected, and accompted abho­minable, for that the presentours and ex­hibitours Esa. 1. Iere. 6. Amos. 5. therof, were men of impious and wicked conuersation. The former also is apparantly shewed, by Christes parable of the foolishe virgins; who albeit they were Virgins, and incontaminate from sinne: yet because they lacked the oile of good workes, to giue light in their lam­pes: they were excluded from the mariage banquet, as also that other most infortu­nate Mat. 25. Luc. 13. fellow was, who wanted his wed­ding ornament. Both thes pointes then [Page 326] are necessarie to a Christian mans salua­tion, & that so necessarie; as the one with­out the other is not auailable.

AND FOR THE FIRST, which is resisting of sinne; we are commaunded by THE. 1. parte of resisting sinne. Godes holy worde, to doe it manfully, vi­gilantly, and constantly. And S. Paul ad­deth moreouer; that in this resistance, we ought to striue euen vnto death, and to the Heb. 10. Ephe. 5. Iac. 4. 1. Pet. 5. shedding of our last blood, if occasion doe require. The same are we taught by diuers other Apostles and Saintes in Christes Church, exhorting and instructing vs to this fight and cōbat with the flesh, world, & deuil, that entice vs to sinne. For proofe wherof, it shal suffice in this place, to al­leage thos last wordes of Iob, which doe conclude his large discourse of the most dreadful power and crueltie of Leuiathā; Memento belli; ‘be not vnmindeful of the Iob. 40. warre, which thou wagest with this ennimy.’

Which warre and resistance, is to be Hovv per­fect our re­sistāce must be. performed with such exquisite diligence, and firme resolution on our behalf: as it behoueth vs, not only to withstand the committing of any one actual sinne; but also the very consent of minde therunto. For so we are commaunded expresly; bevvare least at any time, thou giue consent vnto Tob. 4. any sinne. Concerning which thing, it is briefly to be noted, that sinne may be com­mitted either in deed or in wil alone. And to this later kinde, al diuines agree, and proue it by S. Iames, that ther are three Iacob. 4. [Page 327] degrees; to witt; Suggestion, Delectation, Aug. l. 1. de ser. do. cap. 23. & li. 12. de Trin. cap. 12. and Consent. Wherof, as the first is of the ennimie; the second. of our sensualitie; the third, of reason: so may the first be without fault; the second includeth (for the most part) some negligence; the third Three de­grees to sinne. Greg. ad inter. 11. August. [...] conuinceth vs alwaies of iniquitie. Or to vse the verie wordes of S. Gregorie the great. In Suggestion, is the seede of sinne; in De­lectation, the norrishment; in Consent, the perse­ction. So that, who soeuer doth but only yeeld consent of minde to the perfour­mance of any vnlauful act, so farr foorth, as he would committ the same, if he had time, place, and abilitie therunto: is con­demned by holy write, in the guilt of that sinne, as deeply, as if in deed he had now actuallie committed the same. So Christ Mat. 5. him self, in the matter of adulterie ex­presly pronounced, and long before that, Exod. 12. Deut. 5. by the mouth of Moyses, he determined the like in other offenses of the people of Israel.

In consideration of which seuere de­termination, it is most wonderful and dreadful to consider, (our selues being so The dili­gence of auncient auncient in resisting sinne. negligent herein as we are,) what great attention, watche, care, and feare, holy Saintes of God in times past had, in this point of resisting sinne, and the very first motions and temptations therof. In times past (I saie) in thos blessed daies of anti­quitie, when the spirite of God was yet hoate and boiling in the breastes of his deuout seruants, and when recheles sen­sualitie [Page 328] had not so ouerwhelmed the world as now it hath. We read of the iust and most blessed man Iob, that notwithstanding all his integritie & per­fection Of Iob. of life; yet did he diligently dis­cusse and feare euery the least of his owne Iob. 9. actions; being wel assured (as he prote­steth,) that God doth not pardon such as are negligent, and doe offend him therin. Holy Dauid also, though he were a king; yet did he euery night, brushe or svveepe his Of Dauid. spiri e, by diligēt examination or the very Psal. 76. cogitations and inward motions of his hart. In which exercise S. Paul, that most Of S. Paul. worthie Apostle and exact obseruer of his maisters commaundemētes, was so precise and careful; as albeit he were assaulted with many strong and violent tempta­tions of the flesh, by Satans suggestion: yet by his owne diligent resistance together with the assistance of Gods holy grace, 1. Cor. 4. which was giuen vnto him particularly for that combat; he preserued his minde so pure and vnspotted from al blot of cō ­sent: as after the victorie obtained, he durst affirme of him self, that to his knowledge, he was guiltie of no fault or 2. Cor. 12. offence.

For better obtaining of which vi­ctorie, it is most probable, that he vsed External helpes for the resisting of sinne. 2. Cor. 6. 11. 1. Tim. 1. thos external helpes & remedies of much fasting, lōg praying, paineful watchig, & rigourous chastising of his owne bodie, which he mentioneth in his writinges. To which ende appertained in like ma­ner, [Page 329] the same and like exercises recorded by S. Paul and other writers, to haue bene 1. Cor. 9. vsed by the rest of the Apostles; that is to saie, Thes thīges Bunney clip­peth as not so necessarie for Mini­sters. diuers and frequent austerities, and bodely mortifications, therby to bring their flesh in subiection to their spirites, and to make them selues more able to withstand al sinful temptations and sug­gestions of the aduersarie. So Egisippus, Eusebius, and others doe make wonderful Egis apud Enseb. li. 2. lust. cap. 23. Of S. Iames narrations of the strait diet, apparrel, and forme of life vsed by S. Iames the iust, in whom they recorde among other thinges, that with continual praying vpon his knees, the skine therof was made so hard as the braune of a Camels knee. The like or rather more straunge thinges, doth Philo Philo. lib. 4. de vit. con­tempt. Of S. Mark the Iewe set foorth in the life and exer­cises of S. Marke, & of his disciples that li­ued in Alexandria, who by their exquisite seueritie in this behalf, droue into admi­ration euen thos, that were aduersaries of their religion. By imitation of which first and perfect Christians, in this combat of resisting sinne, diuers other did afterward take in hand that strait course of life, wherof we read with admiration in aun­ciēt writers, as Bunney doubteth vvhether S. Anthonie had sufficiīt ground­vvorke of his dainge; but Atha­nasius doub­ted not. S. Anthonie, whos life is recorded by holy Athanasius; Paul and Hilarion, whos wonderful actes are set doune by S. Ierome; and infinite other, whos most admirable and rare austerities are described by Cassianus, almost twelue 10. Cass. de Inst. hundred yeares gone.

Al which exercises tended to this only. [Page 330] ende, to enhable them selues the better to stand in the fight and bataile against al wickednes and sinne. This was the begin­ning of austeritie of life, in thos first fa­thers and founders of our religion. This was the cause of first leauing the world The reason of Monasti­cal life in the begin­ninge. and flying to the desert. This was the ori­gine of al Monasteries, Cloisters, Eremi­tages, Celles, & Solitarie habitatiōs. And finally, this was the reason of al breach and separation from flesh and blood, and from al wordly conuersation; therby to eschue al occasions of external tempta­tions, and by that meanes, to gather the more force and strength, for resistance of the internal. In which internal conflict not with standing, the combat oftentimes was so sharpe and vehement; as it is most wonderful to consider, what is recorded by the forsaid writers, touching assaults endured in this behalfe, by thos auncient Saintes that had left the world, and what extreme paines and afflictions they su­steined willingly, for continuing their resistance against their spiritual aduersa­rie. Which thinges were sett doune (no doubt) & left writen to vs by Gods holie prouidence, for our confusion that now liue, who are so careles and negligent in resustinge th' assaultes and temptations of synne as we make no accompt or estima­tion ther of at all.

S. Ierome in a certaine epistle beareth A [...] exāple of 5. Ierom. witnes of him self, that hauing abādoned the world, and retired him self into a [Page 331] wilde desert of Syria: was most terribly tempted (not vnlike to S. Paul,) with sug­gestions 2. Cor. 12. of the fleshe. But what did he for resisting of this temptation? and what suc­cesse had he therin? You shal heare repor­ted by this his owne declaratiō. ‘O (saieth Hiero. epi. 22. ad Eust. he,) how often being in the wildernes & vaste desert, burnt vp and scorched by the extreame heates of the Sunne, (wherin the Moūkes of my time had their vglie ha­bitations,) was I tempted with cogita­tions of Romane delights? &c. I sat alone, for that I was replenished with sorowe and bitternes. The partes of my bodie were now become deformed, and vglie with continual wearing of my sacke: and my skinne was as blacke, as the skinne of an Ethiopian. I wept daily and passed my time continually in groning: And when at length, sleepe came vpon me against my wil; I laic doune & did beate my bare bones, scarse hanging togither, against the ground. Of my meate & drincke I wil The auste risie of olde Mounkes. saie nothing; wheras in this place, we that are Mōkes, doe vse only colde water euen when we be sicke, and doe thincke it a great delicacie to taste any one thing that sauoureth of the fire.’

‘I therfore being in this case, and ha­uing shut my self vp in this prison for feare of helfire, & for auoyding of sinne; being fellow now only to scorpions and wilde beastes, and wholy worne out with con­tinual fasting: yet could I not auoide the temptations of the flesh &c. Wherfore I [Page 332] did cast my self doune at the feet of Iesus: I did bathe the ground about me with S. Ieroms cōbat vvith tentatiōs of the fleshe. teares, and dried the same vp againe with my owne heare. I did represse my rebel­lious flesh, with continual abstinence of whole weekes togyther. I am not asha­med to confesse this miserie of my wret­ched estate. I remember that I cried vnto Iesus whole daies and nightes togyther, and ceassed not to beate and knocke my breaste, vntil he arose & rebuked my eni­mie, and therby restored to me my former tranquillitie. I perseuered in praier in that forlorne and sauuage desert, (being angrie and rigourous against my self,) & I ham­pered with imprisonment my miserable flesh, as our Lord is my witnes, vntil at length after infinite teares shed, and my verie sighte dazeled with long looking vp and beholding the heauens, I seemed The conso­lation of stryuinge, in stryuinge ende. againe to be restored to the companie & felowship of Angēls. Wherwith being made exceeding ioyful, and replenished (as it were) with al kinde of diuine and Celestial solace; I beganne to sing againe within my self, that most pleasant songe: vve shal novv rūne after the svvet sauour of thy Cant. 1. fragrant ointments, O Lord.’

Thus did thes blessed fathers & Saintes of God behaue them selues: and thus did The mise­rable state of mosie Christiās at this daye. they esteeme them selues bound to doe, for resisting of sinne, and for maintenance of their integritie, against the wicked as­saultes of their ghostly enimie; remem­bring wel how it is written; fight valiantly [Page 333] for thy soule, and striue vnto death for mainte­nance of iustice. But (alas) deare brother, Eccle. 4. how doe we behaue our selues in this im­portāt busines? what doe we? what paines take we? what attention, what vigilance doe we hold vpon our thoughtes, wordes and actions? what caution doe we vse? what resistance doe we make? Is ther any man that flieth the occasions of sinne, or rather prouoketh not the same? is ther any now adayes that mortisieth his fleshe, or rather doth not cherishe and pamper it to wickednes? is ther any man that re­presseth his owne appetites? that standeth in fight against sensual suggestions? nay rather, doth not al the world runne after their owne concupiscences? doe they not yeeld them selues as slaues to euery temp­tatiō that doth arise? to euery assault that the enimie maketh? doe they not deuoure euery hooke which the deuil layeth for their intrappinge, and swalow doune eue­rie poisonned baite, that is cast for their destructiō? O merciful Lord, what a pitiful state of the world is this? harcken (good Christian) how this case of a careles sen­sual man is described, euen by the very fin­gar of God hym self. ‘I looked forth through the barres of my wīdowe (sayeth The des­cription of a man than follovveth his concu­piscence. Prou. 2. the diuine wisdome of God;) and I sawe and considered a fond yong fellowe, who walked by corners of the streates ī darke­nes, &c. And ther ranne vnto hym a wo­man, decked vp like an harlot, and prepa­red to deceyue soules, &c. she enticed hym [Page 334] by flatterie, and many sweet speeches, and entangled hym with stronge alluremētes. Presently, he folowed her as an oxe ledde vnto the slaughter, and as a wanton skip­pinge lambe that is caried to the sham­bles; like a birde that maketh haste to the snare; so foloweth he, not knowing seely sotte, that he is drawen to fetters, and that the daunger of his soule dependeth thereon, vntill his harte be strocken through. &c.’

This is the description which the holy The bon­dage and daunger by yeldinge to our concu­piscence. Ghoste vseth, to set out vnto vs the mise­rable condition of a dissolute and recheles Christian, which hath no care of resisting temptations, but folovveth euery sugge­stion of his owne sensual appetite, and therby, not only woundeth to death his owne hart and soule, by euery consent he yeeldeth: but also, (as the Scripture here noteth,) enthralleth him self in such mise­rable bondage and captiuitie, and casteth him self into so strong bandes & inextri­cable fetters of his ennimie; as he can not possibly afterwardes deliuer him self, but by some wonderful extraordinarie mira­cle wrought by God. For as truly Chri­stes Apostle writeth; he that yeeldeth to [...]; Ioa. 8. becòmeth the bondslaue of sinne. And the holy spirite of God in an other place, saieth; the vvicked man is vvrapt in the bades or chaines Pro. 5. of his ovvne vvickednes. Which bandes and chaines, are so nexed, knit, and strongly lincked together in a sensual man; that, being once entangled within the com­passe [Page 335] therof, he is drawen from lincke to The Chai­nes of sinne. lincke, & compassed about with so many foldes; that he seldome can escape, vntil he come to the ende therof, which is fa­stened euen in hel it self. This thing doe the holie See [...]. Greg. lib. 4. Moral. c. 27. Isod. li. de sum. bo­no. cap. 23. Fathers of Gods Church ex­presse by this deduction: to wit, that in ca­reles and negligent Christians, Suggestiō (which is the begining of this daūgerous and infernal chaine,) draweth after it co­gitation; cogitation, draweth affection; affection, delectation; delectation, con­sent; consent, operation; operation, cu­stome; custome, desperation of Gods mer­cie; desperatiō, bringeth in the defending of sinnes cōmitted; after which foloweth immediatelie both vaūtinge, bosting, and glorying in wickednes, which is the next inseparable lincke to damnation it self.

To thes miseries (loe) and inexplicable The mise­ries of them that resist not sinne. calamities, is the world brought, by not resisting the temptations of sinne, but yeelding to euery vnlawful motion of our sensual appetites. According as it was foretolde so long ago, If thou permit thy soule Prou. 7. to haue her concupiscences; she vvill make thee a ioye and pray to thy enimies. Oh ye children of Adam, whye consider ye not this thinge? ô worldlinges, ô careles Chri­stians, whie forget ye this pointe so ne­cessarie to be pondered? is it possible that men should be so negligent, in their owne apparent, and irremediable daungers? The world is come now to that desperate cō ­dition described by Iob, wherin men [Page 336] drinke vp sinne as beasts doe water: that is, without all difficultie, scruple, remorse Iob. 15. of conscience, feare of hell, care, doubt, examination, or cogitation. We are now come to that obstinate cōtempt forepro­phetied by Daniel; vvicked men vvil doe Dan. 12. vvickedlie, and vvill not vnderstande. Nay, the most parte of men are entered into that dreadful & most horrible plight, wherof the wisman said. The vvicked and impious man Pro. 18. vvhen he is come to the deapthe of vvickednes, contemneth all. But what are the wordes immediatlie ensuinge? His ignominie shall follovv hym. Which S. Paul expoundeth more plainlie in this maner. VVhose ende Philip. 3. shaibe death or destruction vvith confusion.

Wherfore, he that is a good Christian in deede, and desireth to enioye the fruite The cōclu­sion of this parte. of that vocation: lett hym beware of this perilous laberinthe, and learne to resiste his fleshlie appetites betime. Let hym crushe the head of the serpent at the first enterance of vnlawful suggestions, as in the second parte of this directorie, he shal more particule lie be instructed to doe. In the meane [...] this alredie spoken shalbe sufficient to declare the greate importā ­ce, weight, and necessitie of this affaire, and the manifolde mischiefes which ensue vnto the world for wante of watcheful­nes and diligence in this warre.

AND THVS HAVING shewed THE. 2. parte. OF labou­ring i good vvorkes. how euil souldiars we are in resisting our enimie; it remaineth to cōsider, how pru­dent marchātes and labourers we are for [Page 337] encrease of our gaine and spiritual riches, by the exercise, negotiation, and trafique of good workes. About which point is to be obserued, that man from his first fal in paradise, was assigned to trauaile and take paines in this kinde of exercise, and in no sort to be idle. For so it is plainlie set doune in the booke of Genesis; man vvas placed in paradise to labour. And after Gen. [...] that, in diuers other places of the olde te­stainent, the spirite of God exhorted men Pro. 12. Eccle. 20. Iere. 4. to be paineful, industrious, and diligently to til such land, as God hath lent them for their gaine. Which the prophet Osce in­terpreteth thus; Seminate vobis Iustitiam, ‘en­rich Osee. 10. you selues by sowing iustice.’And the wise man more plainly; vvhat soeuer thy hād Eccle. 9. can doe, doe it instantly. The reason of which exhortation, is set doune by the same in­strumēt of Gods spirite, in an other place: Anima operantium impinguabitur. ‘The soule of such as labour and take paine, shal be fattened; And againe: Seminanti Institiam, merces sidelis. To hym that soweth iusticc or good deeds, ther remaineth a faithful and sure reward.’ In respect wherof in the description of a blessed and fortunate mā, it was put for one principal qualitie by the prophete; that he receyued not his soule in Psal. 23. vaine, but laboured and employed the same to his greatest benefite. And this in the old testament.

But in the new, wherin the most ex­cellent Of laboring in the nevv. testament. merites of Christ, doe yeeld ine­stimable dignitie to al good workes that [Page 338] are done in his name, this precept of la­bouring, hath much more place, and is more seriouslie recommended; for that by Christes spirite and aboundance of grace, we are more enhabled to performe the same; as may appeare by the wordes of God him self in Ezechiel, wher foretel­ling the times of the Messias to come, saieth. At that day, vvil I place my spirite in Ezech. 36 you, and vvil bring to passe, that you shal vvalke in my commaundements, and shal labour and take paines. Which labour is to be vnderstoode, in performance of good workes, accor­ding as S. Paul describeth the condition of Christian people, when hecalleth thē, an acceptable people, clensed by Christes blood, to Tit. 2. The defini­tiō of a good Christian. Ephe. 2. be a folovver of good vvorkes. And in an other place he defineth a good Christian to be, the had vvorke of God, created ī Christ, to vvalke in good vvorkes. And yet further Christ him self in the Ghospel declareth plainly, what the state and condition of Christiās is in this life, by the parable wherin he likeneth hym self to the riche banker, who committed diuers summes of money to his seruantes, with this charge; Nego­tiamini dum venio. ‘Make ye your trafique Luc. 19. and commoditie, vntil I come and cal for an accompt.’

By al which is most manifest, that the life and vocation of a Christian in this The voca­tion of a Christian. world, is to labour and make his gaine by the talentes that God hath lent him; and to fructesie in al good vvorkes, as S. Paul ex­horteth Gal, 6. vs. Hereby also doth appeare, [Page 339] that the time of this our life, is nothing els but a certaine season alotted vs, wheri to sowe & plant; nothing els, but a fayer or marte wherin to trafique, negotiate, & make our exchaunge for the kingdome of heauen. In which affaire and negotiation, he that is diligent, painful, & industrious, is accompted a vvyse man, euen by Gods owne mouth: as on the contrary part, the Pro. 10. careles, slouthful, and negligent mā, is cal­led the childe of confusion, voide of wit, and subiect to al miserie, contempt, and beg­garie. Herehence are thos speeches of ho­lie Scripture, Manus sortium dominabitur: Pro. 12. ‘The hande of him, that laboureth with courage, shal preuaile and be potent.’ And againe; Robusti habebunt diu. tias. The stout & Pro. 11. painful shal haue welth at wil. And yet further; he that diligently tilleth his soile, shal aduance to great hight his rickes of corne. And to Eccle. 20. the negligent it is said on th' other side, Egestatem operata est manus remissa. ‘The lazie Pro. 10. and slouthful hand, doth worke vnto his maister nothing els but beggarie.’ And finally, the more to confound our foly & lazines in this point, and to make deeper impression therof in our hartes, we are by holy writ referred, euen vnto the schoole and instruction of vnreasonable creatures in this behalfe. Goe thou slouthful and lither sellovv, (sayeth the wisdome of God) vnto Pro. 6. the Ant or emmote, and consider his vvayes, and by hym learne vvisdome. He hath neither gouer­nour nor maister to teach hym, and yet doth he in sommer make prouision of soode vvheron to liue [Page 340] and sustaine hym self in vvinter. By which wordes we are admonished, not only what is our dutie in this life, concerning labour and trauaile in good workes: but also, that the most excellent and supreme point of wisdome, which possibly can be imagined, is, to gather store in this time present, for the time to come, and to make our bancke here in this world, wheron to liue in the countrie wherunto we take our iourney.

This is that great and rare wisdome, which is called in scripture, the vvisdome of Christian vvisdome vvherin it consisteth. Prou. 9. Rom. 11. 2. Cor. 1. Esa. 33. Eccle. 6. Saintes, or rather as S. Paul termeth it, the wisdome of God him self, not knowen to the world. That wisdome, which Esay cal­leth diuitias salutis, the treasure of saluatiō. That, wherof the wise man saith; cogitare de illa sensus est consummatus, to thinke onlie and ponder vpon this kinde of wis­dome, is most perfect vnderstanding and prudent knowledge. And againe: God loueth no man but hym that dvvelleth or remay­neth Eccle. 7. vvith vvisdome. And finallie, to stirre vs vp to this kinde of wisdome, he maketh an ample exhortation, with a declaration of the nature, dignitie, & vtilitie therof, in thes wordes. ‘Come to this wisdome, as he Eccle. 6. that soweth vpon hope of haruest; & haue patience for a tyme, to expect her fruites. Thou must labour and take paines a litle in her worke, and soone after shalt thou taste of the commodities she bringeth forth. Oh how vngrateful is she to the ignorant; and a foole will not abide her. [Page 341] She is not reueiled to many; but to whom she is once knowen, with them she re­maineth, vntill she bringe them vnto the sight and presence of God hym self &c. Harken therfore my sonne, & follow her wayes with all thy force &c. For that, at the last daye, thou shalt finde rest in her, & she shal turne thee to great ioye and con­solation.’

This was that blessed and wise mans counsaile: and for fulfilling of this coun­sail, as also for obtaining the rest, ioye, & final consolation wherof here is mentiō; S. Paul crieth so vehementelie vnto vs, exhorting vs euerie wher to doe good workes, and that abundantelie, instante­lie, Gal. 6. in al tymes, to all men, vpon al occa­sions, with immoueable constancie; assu­ring 1. Cor. 15. vs, that our labour herein shall not be lost, but that the tyme shall come, whē we shall reape incessantlie. To which purpose also, appertaineth the parable propounded by our Saueour of the pru­dent Steward, with a verie effectual ex­hortation Luc. 16. in the ende, that in this life we should purchase our selues friendes, by the vse and distribution of our wicked mam­mō, which friendes maye afterward make vs place in heauen. To this effect are dire­cted all those admonitions of holie scripture. VVorke your ovvne saluation: And againe; bretheren, be ye careful to make your vo­cation Philip. 2. 2. Pet. 1. and election sure by good vvorkes. And yet further S. Paul adioyneth an other cir­cumstance, therby to moue vs the soner, [Page 342] saying; VVbile vve haue tyme lett vs doe good vvorkes; insinuating hereby, that this tyme Gal. 6. present was allowed vs onlie for that purpose, and that this tyme being past, ther would be no more place for such matters, a cording to that sage admoni­shement of our Saueour hym self; the night Ioan. 6. vvill come, vvhen no man can vvorke any more.

For preuenting of which night, and The diligē ­ce of [...] Christiās to vvoorke vvhile they had time. to take the tyme while it serued, verie straunge it is to cōsider, the paines, watch­fulnes, and diligence, which auncient holie Christians in former ages did vse, and the sensles forgetfulness wherin we passe our dayes now. They imitated the good husbandman, who is careful to cast his seede into the grounde whiles faire wether lasteth; and the diligent marchāt, who euer stippeth not to lay owe his mo­ney while the good market ēdureth. They knew the tyme would not be lōge, which they had to worke in, & therfore they be­stirred thē selues seriously whiles oppor­tunitie was present. Hereof among other thinges, proceeded all thos goodlie [...] of almes-deedes and charitable workes, yet exstant to the world, as wit­nesses of their excercise in this kinde of wisdome. So many commō wealthes esta­blished, so many churches builded and in­dued with abundant maintenāce; so many All thes [...] [...] for the Church [...] [...] [...] as no good deeds, though he doe dedicate the booke to an Archbishop, and doe seed of the rentes hym self. So lea­ueth he [...] also hospi­tals. &c. By shopprickes, deanries, Archedeacon­ries, Chanonries, Prebendes, Chantries, and Benefices. So manie Hospitales and houses of Orphanes & fatherles infantes, [Page 343] as also for the reliefe of other poore im­potent and distressed people. So many Se­minaries, Schooles, Halles, Colleges, and Vniuersities, for increase of learninge. So many Bridges, highe-wayes, Caussies, Townhouses, and other publique commo­dities. So many places of prayer and deuo­tion; as Monastaries, Abbayes, Priories, Couuentes, Nunries, Eremitages, Cells, Oratories, and other like, for repose of vertuous people that would leaue the worlde, and betake them selues onlie to contemplation of heauenlie thinges, and excercise of a more holie and retired life.

Al which charitable deeds and many The chari­table deeds of our aun­cestours & vvāt ther­of in vs. more that can not be recounted, came out of the purses and coffers of godlie Chri­stians in auncient times; who very often gaue not only of their abondance and superstuities; but spared also from their owne sustenance and necessarie releefe; as also tooke awaie and aliened many things from their owne children and po­steritie, to emploie thē in thes charitable vses, for the benefite of their soules. Wheras on the contrarie side, we that now liue in this miserable corrupt time, are so farre of from geuing away our ne­cessaries, and plucking from our owne bodies to thes offices of charitie: that we make no scruple at all, to spoile the poore and godlie of thes benefites and re­leefes, which were left vnto them by our holie forefathers. And as for our owne superstuities and excesses, we seeke com­mōlie [Page 344] to emploie them, rather on haukes, and dogges, and other brute beastes, (as sometimes also vpō much more vile vses,) then in charitable deedes to the releefe of our poore brethern, and to the ease of our owne soules in the life to come. So vtterly faileth the whole world at this daie, in performing this point of doing good deedes.

Wherfore to drawe to a conclusion of this whole chapter: it may appeare by The per­fection of Christian vocation, if it vvere fulfilled. that which hitherto hath bene said; first, what a perfect and most excellent crea­ture a good Christian is; whos life is nothing els but a continual warfare and resistāce of al sinne, both I thought, word, and deed; and an incessant exercise of al pietie and good workes, which his hand or hart may possibly performe. Which kinde of life, if it were exactly fulfilled, in such sort as it was prescribed by Christ the authour of our profession: most eui­dent it is, that the common weale of Christianitie, should be a most heauenly, blessed; and Angelical estate vpon earth, wherin no fraude, no deceipt, no malice, no contention, no wickednes, iniustice, or violence should raigue: and consequēt­ly, either few or no tēporal lawes should be necessarie for punishment of the same. For that by the only lawe of religion and conscience, al would be simplicitie, al pu­ritie, al truth and honestie, concorde, loue, and charitie, one towardes the other; euē as we read, that it fel out in the first daies [Page 345] and ages of Christian religion, when this lawe of conscience was yet obserued. But now, for that the world hath abandoned commonlie in euery place, thes two prin­cipal partes of Christian dutie, (I meane the resistance of synne, and performance of good workes:) the most part of Chri­stians are become more sensual, and disso­lute in maners and life, then euer were the more ciuile part of Gentiles and In­fideles; which is a most intollerable and supreme dishonour to our Saueour, that gaue his life for reducing vs to a better conuersatiō. For which cause, in al reason, right, and equitie, the punishment of such vnworthie Christians, must needs be farre greater at the later daie, then of the verse Paganes, who had not that light and assi­stance for their direction; according to that speech of Christ to certaine ingrate­ful Townes & places wherin he had prea­ched: ‘woe be to thee Corozain: woe be to the Bethsaida; for that, if the like thinges Mat. 11. Luc. 10. had bene done in Tyrus and Sidon (which are heathen Cities,) that haue bene done in the: they would haue repented; & ther­fore I tel you, that it shalbe easier for them in the daie of iudgement, then for you.’Which point, would God that men now adayes would attentiuely consider. The diffe­rence of the vertuous and vvic­ked in this vvorld and in the next.

Secondly; it may appeare by thes, and other thinges before set doune, what a maruelous different life the good and euil doe passe in this world; and consequently, how different a lot they are to receyue in [Page 346] the next, from hym that rewardeth eche man (as S. Paul saieth) according to his ac­tions, Rom. 2. 2. Tim. 4. either good or euil. For first, the vertuous Christiā, doth not only abstaine from committing sinne, (especially that which diuines cal mortal, & which eche man by Gods assistance may eschewe,) but also by cōtinual resisting & fightīg against the same, he encreaseth daily and hourely his Note that Bunny thrusteth out this vvord ML­RIT not onlie here, but in al the booke besi­des, vvhich is almost in euerie leafe of auncient fathers vvry tinges, as also expres­selie Eccles. 16. v. 15. & the value thereof, vvhich is re­tribution for good vvorkes, [...] in euerie place of scripture. Gen. 4. v. 4. Exod. 1. 20. Leu. 11. 43. Psal. 118. 112. Mat. 5. 12. 2. Tim. 4. 8. Heb. 11. 26. &c. merite, for the Crowne of heauē. But the careles man, by yeelding consent of hart to euery leude concupiscence that offereth it self; doth not only not gaine any merite at al, but heapeth vp sinne vpō sinne without ende or number. Againe, the careful man besides auoiding sinne, & the gaine which he gathereth by fighting in that combat; performeth also infinite good workes, at lest wise in hart and de­sire, which is accepted by God for deedes, wher further habilitie faileth. But the lose Christiā, neither in hart or deed doth any good at al; but in place therof com­mitteth infinite euils: so that, as the one employeth his whole mīde, hart, wordes, and handes, with al the forces, and other habilities that God hath lent him, to the doing of good and resisting of euil: so the other bendeth al his powers both of bo­die, minde, and fortune, to the seruice of vanities, the world, and of his owne flesh, and to the encrease of Christes enimies kingdome. And hereby, as the former en­creaseth hourely in merite before God, (wherunto by his holie promisse belon­geth [Page 347] encrease of grace in this life, and of glorie in the life to come:) so the later cō ­tinually, by all his thoughts, wordes, deeds, and endeuours, doth multiplie in stane frō time to time, wherunto of Gods iustice doe appertaine both vengeance and damnation, with the tormente of hel. And in this contrarie course, they passe ouer their liues, for twentie, thirtie, for­tie, more or fewer yeares, and so come to die, eche man with his cōtrarie accompt: which being such as I haue said; can it be maruailous to any man liuinge, if ther be so great diuersitie in their pavementes, & euerlastinge conditions for the world to come; seing their dealinges & recōninges were so opposite and vnequal in this life present?

Learne then (my deare brother) if The cōclu­sion vvith an exhortation thou be wise; by thes and like considera­tions, to awaken thy self while thou hast tyme. If thou finde by examination of the two forsaid partes of Christian dutie, that hyterto thou hast walked avvrye, & hast not perfourmed the life required in that vocation: thanke God for this so great a benefite, as is the reuciling of thy daunger while yet ther is tyme and place to make amendes. Many (no doubt) are this day in tormentes, and shalbe euerla­stinglie, who passed ouer their liues without euer thinking of thes affairs, and if they had receyued so special fauour as thou doest now, in hauing thes matters so particulerlie layed before the; perhappes [Page 348] they had escaped thos eternal calamities, wherin now they are fallen without possibilitie of redresse. Vse then Gods mercie to thy gayne (deare Christian) and not to thy greater and more intolle­rable damnation. Cast not awaye wil­fullie that most precious Inel thy soule, which Christ hath bought so dearlie, and which he desireth so vehementelie to saue, & enriche with grace & euer lasting glorie; if thou wouldest yeeld the same into his handes, and be content to direct thy life according to his most hoiie and sweet com­maundementes.

OF THE ACCOMPT WHICH CHRISTIANS MVST YEELD TO GOD of the duties and offices be­fore rehearsed. As also the Maiestie, seueritie, terrour, and other circumstances of that reconinge day, vvith tvvo seueral times appointed for that purpose. CHAPT. VII.

AS IN euerie office and charge com­mitted to a seruant A points of great vvisdome. in this life, it is a principall point of wisdome, to consi­der and beare in minde, what accōpt & reckonig shal be demaunded therof by him who placed him in that roome; as also, what nature and disposition his master is of in taking his audite; that is, whether exact or remisse, facile or rigo­rous, milde or sterne; and whether he haue power to punishe at his pleasure if he [Page 350] finde hym faultie: euen so it behoueth a careful Christian man, in the charge of his life and dutie before mentioned and declared, verie diligently to waighe and ponder with him self, what maner of reckoning his Lord and Saueour wil re­quire at his handes, and in what termes, either of rigour or lenitie, facilitie or se­ueritie, he will proceed with hym in that accompt or audite. Which thing a prudēt man may easelie conceyue by considera­tion of thes two points which ensue.

First; if he waighe the manner, order, and circumstances, wherby his charge, Hovv the lavve of good life vvas pub­lished. Exod. 19. & 20. that is, the lawe and rule of his conuersa­tion was published and proclaymed by God vnto the world. Which thing is set forth at large in the booke of Exodus, wher is described with what maruelous and dreadful maiestie, feare, terrour, thunder, and sound of trumpets, the ten commandements of God (which con­taine the perfect forme of a vertuous Act. 7. life) were pronounced by Angels vnto the people of Israel. Which terrour and maiestie, S. Paul applieth expressie to this Heb. 12. meaning, that we should greatly tremble to violate or transgresse this law, which was deliuered with such circumstance of dread and horrour: seing that the lawes of great princes & potentates, are exacted commonly and executed vpon the offen­dours, with much more terrour then they were proclaimed.

Secondly; the same in part may be con­ceyued; [Page 351] if we consider what Iudge or Au­ditour VVho and vvhat ma­ner of au­ditour shall receyue our accomptes. 2. Cor. 5. Luc. 12. 16. 19. 20. we shal haue in this accompt. Which S. Paul declareth plainly in thes words. VVe must al be sommoned before the tribunal seate of Christ, and euerie man receyue either good or euil, according as he hath behaued him self vvbiles he liued vpon earth. Which thing Christ hym self confirmeth in di­uers parables, when he promiseth to take accompt of al his talents lent vnto his seruants in this world. And in S. Mathews Ghospel he expresseth the particuler ma­ner Mat. 16. of that accompt, saing: The Sonne of man shal come vvith his Angels in the glorie of his Father to take an accompt, and then shal he giue Mat. 16. vnto euerie man according to his vvorkes. And yet more particularly and seuerely of the same matter and daie: I saie vnto you, that euerie idle vvord that men shal speake, they shal giue accompt therof in the daie of iudgment. By Mat. 12. which speech of our Saueour we are ad­monished, not only that we shal giue an accompt of our doinges, but also that we shal yeeld the same to him self, who saieth in an other place, Ego sum Iudex & testis, I am both Iudge and witnes in this ac­compt. Iere. 29. We are instructed also, that this ac­compt shalbe most exact and exquisite, not omitting the least errours and offenses that haue passed in our life: That parti­culer reward or punishment shalbe assi­gned to eche mā, cōfourme to the qualitie of his accompt: And finally, that this ac­compt or day of reconning, (for declara­tion of the terrour & maiestie that shalbe [Page 352] vsed therin,) is called here by Christ, a iudgment and tribunal, wherin sentence of life or death is to be pronounced.

Of which iudgmente or accompting daye, the scripture noteth vnto vs two Tvvo daies of Iudge­ment. kindes. The first wherof is called a parti­culer iudgment, for that it is exercised vpon euerie soule immediately after her departure from the bodie, according to the wordes of holie S. Paul; It is appointed 1. Particuler. Heb. 9. 2. General. for euery man once to die, and after that to haue his iudgment. The second is called a general iudgment, for that it shal be executed vpō al the world together at the last daie, when mankinde shalbe translated from this terrestrial habitation. And of this iudgement, are to be vnderstood aswel thos former wordes of Christ, touching his cōming in glorie, as also infinite other places and passages of Scripture, which doe forewarne and admonish vs of this most dreadful daie. And albeit in the first particuler iudgment, eche soule that de­parteth hence, receyueth an irrevocable sentence, either of life or death eternal, (as may appeare by the examples of La­zarus Iuc. 16. and of the riche glutton, wherof the one was determined to euerlasting re­pose, and the other to eternal torments immediatly vpon their separation from this world:) yet are ther alleaged by the holie Saintes of God, diuers most cleare, facile, and euident reasons, why his di­uine wisdome, besides that first priuate and particuler daie of trial, hath ordained [Page 353] also this second, which shalbe publicke, manifest, and vniuersal.

The first wherof, is; that the bodie of 1 man rising from his sepulcher at that daie, Fovver reasones vvhie ther is a second iudgement. may be partaker of eternal punishment or glorie with the soule, euen as in this life, it was participant of the vertues or vices which the soule did exercise. The second reason is; for that as Christ was 2 contemptible in this world, and disho­noured publiquily, and put to confusion with his Saints after him in the sight of al men: so was it conuenient that once in this world, he should shewe his power and maiestie, and that in the sight of al his creatures together, but especially of his wicked enimies, who after that daie are neuer to see or beholde him more. The third is; that both wicked sinners & 3 blessed Saītes of God, might receyue their rewardes and final paimentes openly, in the sight and hearing of eche other; to the more hart breake and confusion of the im­pious, and triumphāt ioye of the vertuous, who commonly in this world, were con­temned, ouerborne, and troden doune by the other. The fourth and last is; for that 4 men when they die, doe not commonly cary with them al the good or euil which they haue wrought; hauing left behinde them diuers thinges, which may encrease their merite or demerite after their deathes: as are their examples; their in­structions gyuen to other; their temporal faculties or abilities; bookes, preachings, [Page 354] exhortatiōs, & other like meanes, wher­by good or euil may proceede after their departure. The reward wherof, can not so conueniently be assigned vnto thē whiles this world endureth, for that their ioyes or punishmentes in the places wher they are, may daily be augmented, by the hurt or good that may be wrought in the world, by thos meanes which they left behind them.

So diuines doe holde, (for examples Oh that mē vvould cō ­sider vvel this reason. sake) that the glorie of S. Paul is encrea­sed daily in heauen, and shalbe vnto the worlds ende, by reason of them that daily doe profite by his writing and rare exam­plar life vpon earth: as also on the con­trarie part, that the tormentes of Arrius, Sabellius, and other wicked heretiques; Heretikes. are continually augmented, by the num­bers of thē who frō time to time are cor­rupted with their seditious and pestilent writiges. The like they holde of dissolute Loose Poe­tes. Poets and other loose writers, which haue left behind them lasciuious, wantō, and carnal deuises; as also of negligent parents, maisters, or teachers, who by Euil Pa­rentes. their rechelesnes and euil examples gaue occasion to corrupte the children, cho­lers, or seruants committed to their go­uerment and instruction. But after this general daie of iudgment once past, their shalbe no more place of meriting either good or euil; for that the world then and ther shal receyue an ende, and a final sen­tence be pronounced of what soeuer [Page 355] hath passed from the first foundation and establishment therof.

Of this last and general iudgment then, which containeth a confirmation or ra­tefying of the particuler going before, as also a final conclusion, clearing, and knit­ting vp of al accomptes and reckonings with mākinde, for his trafique & steward­ship in this worldlie pilgrimage: The Hovv ne­cessarie the [...] is of the last day of iudg­ment. holie Scripture of God amoni heth vs most carefully to haue continual remem­brance and consideration, as of the grea­test and most important busines that euer we shal deale in, and as the forceblest means to restraine vs from sinne. that pos­siblie may be deuised among [...] men in this life. For of this were vttered thos wordes especiallie, beare in minde the last end of all thinges, and thon shalt iot synne euerla­stinglie. Eccles. 7. Which holie Dauid seemed to haue experienced in hym self when he wrote as foloweth. I haue obserued the vvayes of my Lord, neither haue I committed vvickedness against Psal. 57. my God; for that his iudgements vvere alvvaye in my sight, and his iustice I haue not cast out of my mynd. And (by thes meanes) I shalbe vnspotted in his presence, and vvill keepe my self from com­mitting iniquitie. Hence it is that the blessed Prophet Moyses when he saw the peo­ple of Israel careles in committing synne, cried out in zeale; ō foolishe Nation vvithout Deut. 32. vvisdom or councel; vvould God they had vvitt and vnderstanding, and vvould forsee the end of thinges to come. As who would say; if they had so much witt as to consider this, and [Page 356] what accompt they must gyue to God at the last day of their doinges; they would not offend hym as they doe. But as the scripture saith in an other place, for that this day of reconing is disterred; and for that Gods iudgment is not pronounced presentelie Eccles. S. against the vvicked: the children of men doe com­mit vvickednes daylie vvithout ail feare. We haue then to consider in this place, for our owne instruction and good admoni­shement in life, what maner of accomp­ting daye this shalbe, whos remembrance is so much and often commended vnto vs in holie scripture. For better conceyuing [...] poīts of this chapter. wherof, we shall deuide this chapter into three principal heades or pointes.

The first wherof, shalbe of preparatiōs or 1 preābles, assigned to goe before this daye.

The second, of thinges that shall passe 2 and be executed at that daye.

The third, of that which is to ensue 3 vpon the sentence gyuen and the iudge­ment ended.

CONCERNING THE FIRST, it is THE. 1. parte. OF prepa­rations. to be noted, that for the more dread and Maiestie of this great daie, the eternal wisdome of God hath ordained and re­uealed vnto vs, that before the comming therof, when it approcheth nere, thershal most wonderful and horrible prepara­tions, signes, and tokens appeare in the world. The first wherof, shalbe the gar­boiles, tumultes, and commotions of all Nations, kingdomes, and people vpon earth. Which our Saueour hymself descri­bed [Page 357] in thes wordes to his Apostles: VVhen you shal heare the fame or brute of vvar­res and vprores; be not afraid: for that thes thinges must be, and yet presently the ende of the world shal not ensue. One nation shal rise Luc. 2 [...] against an other, and one kingdome shal impugne another: ther shalbe great earth-quakes, pesti­lence, and famine; most terrible signes and tokens from heauē. Vpon which wordes of our Sa­ueour Greg. hom. 35. in Euā. the blessed father S. Gregorie hath this discourse. ‘The last tribulation must haue many tribulations going before it; and by thes manifold afflictions precedēt, are declared the eternal afflictions that must ensue. And therfore Christ said, that after warres and vprores, the ende should not immediatly folowe: for that, it beho­ueth that many transitorie calamities should goe before; to denounce vnto vs the endles woes which are to come after.’

Thes warres, tumultes, and most dread­full confusions here signified by Christ, are specified more plainly in other places of holie writ; but especially by Ezechiel, Ezech. 38 Dan. 7. Apoc. 13. See S. Ierome com. in cap. 7. Dan. Daniel, and S. Ihon in his reuelations. Wher it is prophetied, that a litle before the last general daie of iudgment, ther shalbe reuealed the man of sinne, called Antechrist; who after the conquest of many kings & kingdomes, shal make hym self the Monarch and absolute owner of the world; and shal exercise vpon good Christians more barbarous crueltie, and shed more innocent blood, within the space of three yeares and a half (which [Page 358] shalbe the terme of his outragious tiran­nie, Dan. 12.) then al other ennimies of God haue done from the beginning. The matter is described most strangely by the Prophete Ezechiel. Who after declaration of one most bloodie bataile to be fought by Ie­rusalem, wherin he saieth figuratiuely, that the weapons of such as shalbe slaine, shalbe sufficient to make fire for seuen yeares after: he adioyneth in the person of God this narration. I haue spoken in my zeale, and in the fire of my wrath haue I promised, that in the last daies when Ezech. c. 38. & 39. Gog and Magog shal come into the world (by thes names are signified the armie of Antechrist,) ther shalbe a great commo­tion A moste vvonderful prophetie of the slaugo­ter to be cō ­mitted by Antechrist. vpon the earth, and the fishe of the sea, the birdes of the aire, the beastes of the field, & al that crecpeth on the groūd, together with al humane generation which liueth vpon the face of the earth, shalbe in an vprore before my face. ‘Hilles shalbe ouerturned; hedges shalbe broken doune; & euery strong wal shal fal to the ground. I wil cal against them the sword, from the toppes of al mountaines; and euery mans sword shalbe bent against his owne brother. My iudgment shalbe in pestilence, and blood, and vehement stor­mes, & in huge stones that shal fal doune. I wil raine fire and brimstone. &c. And thou sonne of mā tel vnto al the foules & birdes of the aire, and to al the rauenous beastes of the field: assemble your selues; make haste; come together, from al quar­ters, [Page 359] to feede of the sacrifice which I shal prepare vnto you: a great sacrifice, vpon the mountaines of Israel. You shal eate the flesh of stoute champions, and shall drincke the blood of Princes. You shall feede of their fat vntil you be cloide, and you shal drincke their bloode til you be druncke. You shal be filled at this my ta­ble, and al Nations shal see this my iudge­ment that I haue exercised, and in what maner I haue stretched out my potent hād vpon them.’

Thus much hath the word of God, and muche more, (which for breuitie I doe The 2. Kynde of prepara­tions. omit.) of the greate miseries & cōfusions that shalbe among men, some litle time before the daie of iudgment. Which time being expired; ther shal ensue other pre­parations in the heauens and eliments of the world, much more dreadful then thes. Which by Christ hym self and his Saintes are described in this maner. ‘At that daie ther shalbe signes in the Sunne, in the Luc. 21. Mat. 24. Mar. 13. 2. Pet. 3. Moone, & in the starres. The sunne shalbe darkened; the moone shal giue no light; the starres shal fal from the skies; and al the powers of heauen shalbe moued. The firmament shal forsake his situation with great violence; the elements shalbe dis­solued with heat; and the whole earth with al that is in it, shalbe consumed with fire. The firme land shal moue and leaue her place, and shal flie away like a doae; the pressures of Nations vpō earth shalbe inestimable, by reason of thes thinges) and [Page 360] through the confusion of hideous noise from the sea and floudes; and men shal wither away and drie vp for feare and expectation of the thinges, which at that day shal happen to the vniuersal world.’ Thus farre out of the Ghospel.

But S. Iohn the dearly beloued disci­ple of our Saueour, setteth out the same Apoc. 6. A moste vvonderful reuelation of S. Iohn. more at large, according as it was reuea­led vnto him, i this maner. ‘I heard (saieth he) a voice like the sound of a thunder, saing; come and see; and I did see. And beholde, a white horse and one that sat vpon him that had a bowe; and he went to conquere. After which folowed a blacke horse, and he that rode vpon him had a paire of balance in his hande. After him passed forth a pale horse, and he that sat vpon him was called, DEATH, and Death. Hel. HEL folowed behinde him; and he had authoritie giuen to him, to slea by sword, by death, and by the beastes of the earth. The earth did shake; the sunne grewe blacke like a sacke; the moone like blood; the Starres fel from heauē; the skie dou­bled it self like a folded booke; euery hil and Iland was moued from his place: the kinges of the earth, and princes, and tribunes, and the riche and stoute hid thē selues in dennes and in the rockes of hil­les. Then appeared ther seuen Angels Seuen trū ­petes & se­uen blastes. with seuen trumpetes, and eche one pre­pared him self to blowe his blast. At the first blast, came ther haile and fire mixt 1 with blood. At the second blast, came 2 [Page 361] a whole mountaine of burning fire into the sea, and the third part of the sea was made blood. At the third blast fel ther a 3 great Starre from heauen named Absinthiū, burning like a torch, and infected the ri­uers and fountaines. At the fourth blast 4 was stricken doune the third part of the sunne, moone, & Starres; & an egle flewe into the element crying with a hideous voice; woe, woe, woe to al them that dwel vpon the earth.’

‘And I heard a great voice saying to the seuen Angels; goe and poure out seuen Apoc. 16. The seuen cuppes of Codesire. cuppes of Godes wrath vpon the earth; and so they did. And the first brought forth cruel woundes vpō men. The lecōd turned the sea into redde blood. The third turned the riuers and fountaines into like blood. The fourth, afflicted men with fire and made them blaspheme God. The fifte made them eate their owne tongues for sorowe. The sixt dried vp the water. And I sawe three foule spirites like frogges, issue out of the mouth of a dragon. And finally the seuenth cuppe being poured out, ther came a mightie voice from the throne of God, saying; it is dispatched. And ther folowed lightenings, and thun­ders, and voices, and earthquakes, such as neuer were since men dwelt vpon the earth.’ Thus farre this Apostle, Euange list [Page 363] and prophet S. Iohn.

And now tel me, (my good Christiā bro­ther,) is it possible for any tongue either A inconsideratiō vpon the [...]. humane or Angelical, to expresse a thing more forceblie thē this is here set doune? what mortal hart can chuse but tremble, euen at the reading and remembrāce only of thes inspeakable and incomprehensi­ble terrours? What maner of daie will that be (trowest thou,) when the heauens shal mourne, the whole earth shal shake, the sunne and moone loose their light, the Starres fal doune, the sea and floods forsake their chanels and natural courses, al the elementes be dissolued, the face of the earth ouerflowed with blood, and the vniuersal world on a flaming fire? Is it maruaile now, if the Scriptures Sopho. 1. Psal. 74. auouch that the iust men and Angels them selues shalbe afraid of that daie? And then to reason as S. Peter doth; if innocency & 1. Pet. 4. Iustice shal scarsely esteeme them selues secure in that fearful trial: what shal be­come of sinne and iniquitie? what shal be­come (I saie) of the careles and dissolute Christian, when he shal see so infinite a sea of miseries rushe vpon him? O that mē would thincke vpon this daie while they haue yet time! O that they would awake and prepare them selues by vertuous life to stand secure & confident at this woful houre. Who is ther now a daye which taketh that care that holy Ierome did, who was wont to saie (hauing much lesse [...]. [...] 14. ad [...]. cause then wee,) that he did neuer eate, [Page 364] nor drincke, nor sleepe, nor take any other action in hand, without the fearful remembrance of this accompting daie. And this of the preparations. There fo­loweth the execution of thinges done in that iudgment.

VVHEN THE FORMER prepa­rations THE. 2. parte. OF thinges that must passe in this Iudgement. shalbe fulfilled and finished, and the whole world brought to that pitiful state and plight, which I haue described; ‘then (saieth the Scripture) shal the signe of the fonne of man appeare in the skie; and al the tribes of the earth shal see him cōming in the cloudes of heauē, amiddest Mat. 25. Iuc. 21. al his Angels, with much power and glo­rie, in great authoritie and maiestie. And ther in a moment, in the twinckling of an eye, he shal send his Angels with a 1. Cor. 13. trūpet, & with a great crie at midnight, & they shal gather together his elect from the foure partes of the world, euen from heauen to earth.’ Hitherto are the wordes of holie Scripture. Wherin is set doune the first act of this dreadful iudgment, which is the cōming of the Iudge to his throne and tribunal seate; so much the more terrible and ful of maiestie in this The com­ming of the Iudge. his second appearāce, by how much more contemptible he was and despised in his first being vpon earth for the worke of our redemption. So S. Iohn affirmed, that Apoc. 5. & 13. he which was siaine as a lambe, should come againe to iudge as a Lion. Of which cōming, the Prophete Malachies wordes are. Beholde our Lord shal come and vvho shalbe Mal. 3. [Page 365] able to abide the daie of his comming? And the Prophete Esaie addeth further touching the same cōming; that the verie mountaines Esa. 64. shalmelt at that daie before his face. And yet further he describeth the same in an other place thus. Beholde our Lord shal come in strength and sortitude, as a storme of haile, and as avvhyrle vvinde breaking and throvving doune vvhat soeuer standeth in his vvaie; as a rage of Esa. 28. many vvaters that ouer-stovve and rushe toge­ther &c. Wherunto the Prophet Dauid an­nexeth, that burning fire shal runne before his Psal. 49. face, and on euery side of him, a violent tempest.

This terrible Iudge then being set, and The maner of the Iudg­ment. al creatures of the world conuented be­fore him; the Scripture laieth doune vnto vs, the order of that iudgment, described by Daniel in thes wordes. I stoode (saieth Dan. 7. he) vvith attention; and I savve certaine seates placed, and the Auncient of yeares sate doune in iudgment. Thousand thousands vvere attendant to serue him; and ten hundreth thousand thou­sands, stood vvaiting before him. The iudgment vvas settled, and the bookes vvere opened. Thus much was reueyled to Daniel, without declaration what bookes thos were. But to S. Iohn the same were made manifest; who expoundeth the matter thus: I savve Apoc. 20. (saieth he) a great bright throne, and one that sate vpon the same, before vvhos face both heauē and earth did tremble. &c. And I savve al thos that vvere dead, both great and smal, standing before the throne. And the bookes vvere ther opened, and al thos that vvere dead had their iudgemēt, according to the thinges vvhich vvere [Page 366] vvriten in thos bookes; euery one according to his vvorkes. By which wordes we are gyué to vnderstand, that the books which at that daie shalbe opened, and wherby our cause must be discerned, shalbe the euidences of our deedes and actions in this life, recor­ded in the testimonie of our owne con­sciences, and in the infallible memorie of Gods inscrutable wisdome. Wherūto shal gyue witnes in that place against the re­probate, The store of vvitnesses agaīst as at the last day. both heauen and earth which were created for them; the Sunne and Moone with all the starres and planetes, which from the beginning of the world haue serued them; the elements and other creatures inordinately loued and abused by them; their compagnions ther present with whom they sinned; their brethern whom they afflicted; the preachers and other Saints of God whom they contem­ned; and aboue al other thinges, the en­signe and standard of their redemption, I meane the triumphant Crosse of Christ, which shal at that daie be erected in the sight of all the world. Al thes (I saye) with infinite other thinges, shal thē beare witnes against the wicked, and condemne them of intollerable ingratitude, in that they offended so gratious and bountiful a Lord, as by so manifold benefites allured The consi­dence of the good, and terrour of the vvic­ked. them to loue and serue him.

‘At this daie, (saieth the Scripture,) shal the iust stand in great constancie against thos by whom they were afflicted, and oppressed in this life. And the wicked see­ing [Page 367] this, shalbe surprised with a horrible Sap. 5. Luc. 25. Apoc. 6. feare, and shal saie vnto the hilles, fal vpō vs and hide vs, from the face of him that fitteth vpon the throne, and from the in­dignatiō of the Lambe; for that the great daie of wrath is now come.’ O merciful Lord, how great a daie of wrath shal this be? how truly said thy Prophete in his me­ditation of this daie; vvho can conceyue the Psal. 89. povver of thy vvrath, or vvho is able for very scare, to recount the greatnes of thine indignatiō? This is that daie of thine, wherof thy ser­uant said so long before; that thy zeale and Prou. 6. surie should spare none in this daie of reuenge, nether should yeeld or be moued vvith any mans supplication; nor should admit revvards for the deliuery of any man. This is that most dread­ful daie of thine, wherof thy holy Pro­phete admonished vs, when he said; Behold Esa. 13. the daie of our Lord shal come; a cruel daie, ful of indignation, vvrath, and surie, to bring the earth into a vvildernes, and to crushe in peeces the sinners therof. And an other Prophete of the self same daie: behold the daie of our Lord dot bcome; a daie of darknes and dimnes; a daie of Ioel. 2. cloudes and stormes; a most terrible daie, and such an one, as vvas neuer from the beginning of the vvorld, nor shalbe after in al eternitic. This is Godsday. thy daie (ô Lord) and so properly thou wilt haue it called; like as it pleaseth thy goodnes to terme the course of this pre­sent life, the daie of man. For that as in the time of this present world, thou art con­tent Mans day. to holde thy peace and be patient, and suffer sinners to doe their wil: euen so. [Page 368] at this last daie, thou wilt rise vp & pleade for thine owne glorie, and wilt make thy self knowen to the terrour of thine enimies, according as thy seruant Dauid foretold of the when he said; Cognescetur Dominus iudicia faciens. God wil be knowé, Psal. 9. when he shal come to doe iudgment.

Good God, what a maruailous daie shal this be, when we shal see al the chil­dren A dread­full daye. of Adam gathered together from al corners and quarters of the earth; when (as S. Iohn saieth) the sea and land shal Apoc. 20. yeeld their dead bodies, and both hel and heauenshal restore the soules which they possesse, to be vnited to thos bodies? What a wonderful meeting wil this be, (deare Christian,) how ioyful to the good, and how lamentable, doleful, and terrible to the wicked? The godlie and righteous, being to receyue the bodies wherin they liued, into the league & felowship of their eternal blisse; shal embrase them with al possible swetnes and delight, singing with the prophet; Behold, hovv good & plea­sant Psal. 132. a thing it is, for brethern (or parteners) to dvvel together in unitie. But the miserable damned spirites, beholding the carcaies which were the instruments and occasiós of their sinne; & wel knowing that their inspeakable tormentes, shalbe encreated by their mutual coniunction and associa­tion: shal abhorre and vtterly derest the same, & curse the daic that euer they were acquainted together; inueighing most bitterly against all the partes and semes [Page 369] therof, as against the eies, for whos cu­rious delighte so many vanities were seught; the eares, for whos pleasure and daliance so great varietie of sweet sounds and melodie was procured; the mouth and taste, for whos contentemēt and fond satisfaction, so innumerable delicacies were deuised. And to be short, the backe and belly with other sensual partes, for contentatió of whos riotous volupteoul­nes, both sea and land were sifted and turmoiled.

This shalbe the most sorowful condi­tion of thes infortunate soules at that daie: but this sorowe shal not auaile them. For the iudgment must passe on. And then (saieth the Scripture) shal christ separate Mat. 25. the sheepe frō the goates, & shal place his sheepe on the right hand, and the goates on the lest. O most dreadful separation: what would Alexander, Caesar, Pompeie, and other To late to repēt at the day of iudg­ment. such potentates of the earth giue at that daie, to haue but the lowest roome amōg them of the right hand. They (I saie) who had al the roome of this world at their pleasure, & al dignities vnder their owne commandrie, would now make more ac­compt of the meanest place and corner among Gods elect, then of al the pompe and brauerie of ten thousand worldes, if they were to liue againe: their cogitatiōs at this daie, being farre different from that they were vpon earth, and their iudgmēts wholy contrary. But (alas) ther is no time of alteration or amendment now. They [Page 370] must stand to that which is past, and ac­cording to their former demeanours they must receyue their doome. They haue a Iudge present, whose power they can not auoide; whos wisdome they can not de­ceyue; whos equitie they can not bowe; whos seueritie they can not mollefie; whos indignation they can not appease; whos determination they can not alter; and from whose sentence they can not possiblie appeale.

O my deare and louing brother; no tongue of man (beleeue me) can expresse, The treasure of a good cons­ciēce at the day of iudg­ment. what a singuler treasure a good consciēce wil be at this daie, when thou shalt see al the Princes and Monarches of this world stand ther naked, trembling, & appalled; being vtterly destitute of an answere to the whole multitude of their most secret sinnes, displaied openly before their faces An vnspottel conscience (I say) at this instant, shal be a greater consola­tion, then al the dignities or pleasures of a thousand worldes. For wealth wil not help; the iudge wil take no giftes; our owne submission wil not be admitted; in­treatie of friēdes wil not preuaile; inter­cession of Angels and other Saintes shal haue no place; for that their glorie shalbe at this daie (as the prophete saieth) to binde kings in fetters, & noble princes in yron manacles, to execute vpon them the iudgement Psal. 149. prescribed. Alas, what wil al thos delicate and daintie people doe at this instāt, who liue now in ease and pleasures, and can [Page 371] take no paine in the seruice of God, nor abide to heare the naming of this daye? what shift (I saie) wil they finde out ī thos extremities? whether wil they tur ne thē? whos help wil they craue? They shal see al things crie vengeance round about thē; al things yeeld them cause of feare and horrour; but nothing any one sparcle of hope or consolation. Aboue them, they A most [...] case and condi­tion. shal beholde their Iudge offended with their wickednes; beneath them, hel open, and the cruel fornace redie boiling to re­cevue them to torment. On the right hād, shalbe their sinnes accusing them; on the left hād, the Diuels redie to execute Gods eternal sentēce vpon them. Within them, shal lye their conscience gnawing; with­out them. al damned soules bewailing; on euery side the whole world burning.

O merciful Iesus, which art to behold this ruful spectacle; what a passage shal Attend ne­gligēt Chri­stian. this be? what wil the wretched sinner doe, saie, or thincke when he shal be enui­roned with thes inexplicable miseries? how wil his hart susteine thes anguishes? what waie wil he take? To goe backe is impossible; to goe foreward is intollera­ble; to stand ther stil is not permitted; what then shal he doe, but as thou (O Marc. 14. Lord) with thy sacred mouth hast fore­told; that he shal drie and wither vp for verie feare; seeke death, and death shal flie from him; crie and beseech the hilles and Apoc. 6. & 9. mountaines to fal doune and couer him, and they refusing to doe him that releefe, [Page 372] or afford him so great a comfort; he shal stand ther, as a most desperate, forlorne, and miserable catise, vntil he receyue that dreadful and irreuocable sentēce of thine; Goe yee accur sed into euerlasting fire. Math. 25.

THIS SHALBE THE LAST act and conclusiō of this woful tragedie. For THE. 3. part of this chap­ter. OF the end and that vvhich shal ensue. so it is recorded by the Iudge him self. ‘Then shal the sonne of man saie to thos on his right hand. Come yee blessed of my father, and possesse the kingdome which is prepared for you, from the beginning of the world. I was hungrie and you gaue me to eate; I was a straūger and you gaue Math. 25. me harbour; I was naked and you clothed me; I was sicke and you visited me; I was in prison and you came to comfort me. And to them on his left hand he shal saie. Depart from me yee accursed into euerla­sting fire, prepared for the Deuil and his Angels; for I was hungrie and you fedde me not; I was a straunger and you harbou­red me not; I was naked and you clothed me not; I was sicke and in prison, and you visited me not. Then shal they saie vnto him; O Lord when haue we sene the hun­grie, thirstie, or a straunger, or naked, or sicke, or in prison, and did not minister vnto the? And he shal answere: I tel you, for that you haue not done thes thinges to one of thes lesser (your brethern;) you haue not done them to me. And then thes wicked shal goe into eternal punishment, and the iust into life euerlasting.’ Hitherto are the wordes of Christ him self.

[Page 373] In which may be noted, first; that in recounting the causes of thes miserable Notes vpon Christes last sentence. mens damnation, our Saueour alleageth not lacke of beleef, or that they were not faithful; wherof the reason may be that, which him self vttereth in an other place 1. Ioa. 3. of Infidels, saying; he that beleeueth not, is al­redy iudged. And S. Paul of an heretique; that he is condemned by his ovvne proper iudgmēt. Tit. 3. 2. Secondly; he obiecteth against them, not any actual enormous sinnes; wherof (per haps) maie be assigned for a reason, which S. Iohn doth insinuate and signifie, that 1. Ioa. 3. & 5. such kinde of manifest & deadlie sinners, are now euidently appertaining to the dominion of Satan. Wherfore Christ vr­geth only agaīst thes reprobates, certaine omissions of good workes and chari­table deeds, commended vnto vs by the rule of Christiā perfectiō. Maske vvel this pointe, ô carles Chri­stian. And for thes, he pronounceth against them, his most dreadful sentence of euerlasting damna­tion. Which sentence being once passed the Iudges mouth, and recevued in the eares of al that infinite assemblie ther pre­sent: imagine thou my soule, what an vni­uersal shoute and outcrie will therupon straight ensue: the saued; reioysing and sin­ging eternal praises in the glorie of their Saueour; the damned, bewailing, blasphe­ming, and cursing the daie of their natiui­tie; the Angels, commending and extol­ling the equitie of that iudgment, against which the parties that are conuicted, shal not be able to finde any lest exceptiō. Cō ­sider [Page 374] the intollerable vpbrading of thos most insolent infernal spirites, against the miserable condemned soules that are de­liuered to their praie: with how bitter scoffes and tantes, wil they traile them to their torments? with what intollerable insultation wil they execute the sentence of God against them? Consider, the eter­nal separation that now must be made of A vveeful separation. Fathers and children, of mothers and daughters, friendes and companions; the one to glorie the other to miserie, with­out any hope euer to heare or see any more the one the other. And that which shall be as great a grief as any of the rest; the sonne or daughter going to rest and ioye, shal not take pitie of their owne parents or friends that are caried to calamities: but rather shall reioice therat, for that it redoundeth to Gods glorie, for execution of his Iu­stice.

O my soule, which now art here con­sidering of thes thinges a farre of, and thē shalt be present to see them actuallie be­fore thine eyes; what a doleful separation wil this be? what a fare-wel? what a par­ting? whos hart would not breake at that daie, to abide this intollerable seuering, if a hart could then breake, & therby make some ende of his paines? But so much ease The vand­tie of al vvorldlie prefermētes as the List. wil not be permitted. O yee children and louers of this world; wher will al your delights, recreations, and vanities be at this daie? Al your pleasant pastimes; al [Page 375] your pride and brauerie in apparel; your glistering in gold; your sweet sauours of perfumes; your honours of cappe and knee; your adulation of flatterers? your delicate faire and daintie dishes; your mu­sike; your wanton daliances, and pleasant entertainments? Wher are all your good friēdes and merie compagniōs, accustomed to laugh and disport the time with you? Are al now gone. O vanitie of vanities; now when you haue most need of them, they are furthest of from you, and the re­mēbrāce therof shal doe nothing but tor­mēt you. O my deare brethern, how soure wil al the pleasures past of this world seeme at that howre? How doleful wil the cogitation therof be vnto vs? how friuolous a thing wil al our dignities, ri­ches, offices, and other preferments ap­peare, wherin we take such excessiue delight now, and doe weary out our spi­rites for gaining the same? And on the contrarie side, how ioyful wil that man be at this instant, who hath attended to lead a vertuous life, in resisting of finne & doing good works, albeit it were with much paine and contempt in this world? Most happie creature shal he be, that euer he was borne; and ouer-whelmed with al ioye that euer he tooke that path in hād; and no tongue but Gods, can expresse his happines.

Wherfore here (my louing brother) The cōclusiō of the vvbel chapter. to make an ende, and to frame no other cōclusion of al this whole declaratiō, but [Page 376] only that which Christ himself doth make vnto vs (who being the chief actour that shal deale in this affaire, knoweth best of al other what counsail to giue:) let vs có­sider with our selues, euē in the very bottō of our hartes, how easie a matter it is now in this life, with a litle paine and diligéce, to auoide the danger of this most dreadful daie. For which cause also it is most certaine, that the same is foretolde vs, and so often vrged in holy write to our remembrance; as in like manner, so particulerly described by our most merci­ful iudge & Saueour, to the ende we should by thes seuere & earnest admonishmits, be stirred vp to prepare our selues for it. So Christ himself doth most euidentlie de­clare, whē after al his former threatniges he cōcludeth in thes most sweete wordes of exhortation. ‘Looke about your selues; Marc. 13. watch and praie; for you knowe not whé the time shal be. But as I saie to you, so I saie to al men: be watchful.’And yet fur­ther Math. 24. in an other place he adioineth. ‘Attēd vnto your selues, that your hartes be not ouercome with eating, and drincking, & with the cares of this life, and so that daio ouertake you vpon the suddaine. &c. Be you therfore watchful, and alwayes praye, that you may be worthie to escape althes thinges which are to come, and to stand confidently before the sonne of mā at that daye.’

Thes are the words and forewarnings of thy Iudge and Saueour, vnto thee my [Page 377] soule. And what more friendly and fa­therly The svveet and father­lie dealing of Christ vvith vs. 2. Pet. 3. exhortation couldest thou desire; Canst thou plead ignorance in this affaire hereafter? If thou thincke so; heare yet a further admonishment of his chief Apo­stle. ‘The daie of our Lord (saieth he) shal come as a theef (when men thincke not of it,) In which the heauens and elemēts shalbe dissolued; and al the earth with her inhabitants shalbe consumed with fire.’Which being so; what maner of men ought we to be in holie conuersation and pietie, expecting and going on to meet with this daie of our Lord &c.? In which wordes of S. Peter, is diligently to be noted, that this meeting with the daie of Iudgment, wherunto he exhorteth vs, is Hovv vve may goe & meete vvith the day of the iudgement. nothing els, but the due examination of our present perilous estate, and the spee­die amendment of our life, to the workes of pietie and holy conuersation: which in deed, is that onlie soueraine remedie, wherof the wise man forwarneth vs, when he saieth; Prouide a medecine before the Eccle. 18. maladie, and examine thy self before iudgment, and so shalt thou finde fauour in the sight of God. Wherunto S. Paul wel agreeth saying; If I. Cor. II. vve vvould iudge our selues, vve should not be iudged. But for that no man entreth into this due iudgemét of himself, his life, state, and actions: here of it cōmeth, that so few dot preuent this dangerous daie; so few prepare themselues; so fewe doe accept of the good counsaile of Christ; so feweare watchful; and so infinite doe fal a sleepe [Page 378] in the ignorance of their owne peril, to their remediles destruction and vnauoi­dable damnation. Our blessed Lord giue vs his holie grace to looke better about vs.

OF THE NATVRE OF SINNE, AND OF THE VNVVORTHINES OF HIM that committeth the same. For iustifyinge the seueritie of gods iudgement setdoune and declared in the chapter going before. CHAPT. VIII.

TO THE ende that no man may iustly com­plaine of the seuere accoumpte, whiche God is to take of vs at the last daye, or of the rigour of his iudgemēt, set doune in the chapter be­fore: it shal not be amisse to cōsider in this place, the cause why God doth shew such seueritie against sinne and sinners; as both by that which hath bene saide may ap­peare [Page 379] that he doth, as also by the whole Godes ha­tred against sinners. course of holy scripture, where in euerie place almost, he denounceth his extreme hatred, wrath, and indignatiō against the same: as where it is sayed of hym, that he Psal. 5. hateth al those that vvorke īiquitie. And againe: that both the vvicked mā and his vvickednes, are Sap. 14. Prou. 15. Iob. 11. Esa. 1. Psal. 13. Psal. 49. Eccle. 15. hateful in his sight. And finallie, that the whole life of sinners, their thoughts, wordes, yea and their good actions also, are abominations vnto him, whiles they liue i sinne. And that (which yet is more) he can not abide nor permit the sinner to praise him, or to name his testament with his mouth, as the Holie Ghost testifieth. and therfore no meruaile if he shew such seueritie against him at the last daye, whom he so extremelie hateth & abhor­reth in this life.

Of which great hatred there might be manie reasons alleaged; as the vndutiful transgressiō & cōtēpt of godes cōmande­mentes; the great ingratitude of a sinner in respect of his diuine benefites, and such other: which might iustifie sufficientlie his indignation and seuere hatred against him. But there is one reason aboue al the rest, which openeth the verie fountaine The reason vvhy God so hateth a sinner. and origine of the matter; and this is, the intollerable iniurie donne vnto almightie God, in euerie mortall sinne that we com­mit: which in deede is so opprobrious & abhominable an iniurie; as no meane worldly potentate could beare the same at his subiectes handes, and much lesse God [Page 380] him self (being the omnipotent Lord of al glorie and Maiestie,) may in reason tol­lerate an outrage so often iterated against him, as is sinne daily committed by the wicked.

For the better vnderstanding of which iniurie, we are to consider, that euerie time we cōmit a mortal sinne, there doth passe thorough our hart & minde (though we marke it not,) a certaine practik discourse of our vnderstandinge, (as there doth also in euerie other electiō,) whereby we lay before vs on the one side, the profit of that sinne which we are tempted to com­mit; that is to saie, the pleasure which al­lureth vs therunto: and on thother parte, the offence of God, which is, the leesinge of his grace and friēdshippe by that sinne, yf we yeeld vnto it. And thus hauinge as it were the balances there before vs, and setting God in one end therof, and in the The iniurie done to God by sinne. other the aforesaide pleasure; we stand in the middest deliberatinge & examininge the waight of both partes; and finallie doe make choise of the pleasure, and reiect almightie God: that is; we chuse rather to loose the fauour of God, together with his grace, and whatsoeuer he is worth besides, then to lacke that pleasure and delectation of sinne. Now then, what can be more opprobrious and horrible then this? what cā be more reprochful to God, then to prefer a most vile pleasure before his infinite Maiestie? is not this farre more intollerable, then the disgrace offred to [Page 381] him by the Iewes, when they made choise of Barrabas the murderer, and reiected Mat. 17. Marc. 15. Iesus their Saueour? surely, how hamous soeuer that sinne of the Iewes were, yet in two poites this doth seeme to exceede the same. First, in that the Iewes knew not whome they refused in their choise, as we doe. Secondly, in that they refused Iesus but once, wheras we refuse him both dai­ly and hourly, whensoeuer in our hartes we giue consent vnto mortal sinne.

And is it meruaile then, that God dea­leth so seuerely & sharplye with sinners in the worlde to come, whoe doe vse hym so opprobriouslie and contemptuouslie in this life? Vndoubtedly the malice of a sin­ner is greate towardes God, and he doth The malice of a sinner tovvardes God. not onlie dishonour hym by contempt of his commaundementes, and by preferring most vyle creatures before hym: but also beareth a secrete hatred & grudge against his maiestie, and woulde (if it lay in his power) offer his endeuour to pull hym out of his seate, or (at the least wise) [...] in his hart, there were no God at all to punish sinne after this present lyfe. Let euerie sinner examine the botome of his conscience in this point, whether he could not be content, there were no im­mortalitie of the sowle, no reckoninge after this life, no iudge, no punishment, no hell; and consequentlye no God at al; to the ende he might the more securelie en­ioye his pleasures?

And because God (who searcheth the [Page 382] harte and reynes) seethe well this most Sap. 1. Rom. 8. Psal. 7. vndutiful & trayterous affectiō towardes hym, lurking within the bowels of sinful men, (how smoth so euer their wordes may be:) here of it commeth, that in the whole course of holie Scripture, he de­nounceth them for his enimies, and pro­fesseth open warre and hostilitie against them. And then suppose yoa, what a piti­ful Rom. 5. Lacob 4. 1. Ioh. 3. case thes vnfortunate men are in, (being but seely wormes and wretches of the earth,) whē they haue so puissant an enimie to fight against them, as doth make the verie heauens to tremble at his looke. And yet that the case is so; heare what himself sayeth, what he threatneth, what he thundreth out against them. After he had by the mouth of Esaye the Prophet re peated many sinnes abhominable in his sight, as the taking of bribes, oppressing Sinners ene­mies to God and God to them. of poore people, and the like: He defieth the doers therof, as his open enymies, saying: This saieth the Lord God of hostes, the stronge Lord of Israel: Beholde I vvi. be reuenged vpon mine enimies, and vvill comfort my self in their destruction. And the Prophet Dauid, as he was a man in most high fauour with God, and made preuie to his secretes aboue many other: so he (more than any other,) doth expresse this seuere meaning of God, & his infinite displeasure against sinners; calling them his enimies, vessels of his wrath, and ordayned to eternal ruine and destruction; and complaineth that the world will not beleeue this [Page 383] point. An vnvvise man (saieth he) vvill not Psal. 90. learne this, neither vvill the foole vnderstand it. And what is this ô holy Prophet? it fo­loweth; That siners and vvorkers of iniquitie (after they haue appeared i the vvorld) doe perishe euerlastingly. And what is the reason of this? he answereth immediatly: because toy enimies (o Lord,) thy enimies (I saie) o Lord, shal perishe, & til they that vvoreke iniquitie shalbe cosumed. Wherby we see, that all sinners be eni­mies to God, and God to them, as also vpō what grounde and reason.

But yet (for the further iustifyinge of godes seueritie,) let vs consider in what measure his hatred is towardes sinne; how great; how far it proceedeth; withi what boundes it is comprehended; or whether it haue any limites or bondes at all, or ra­ther be infinite and without limitation. And to vtter the matter as in trueth it stā ­deth; Godshatred is infinite a­gainst sinne and vvhie. if all the tongues in the world were made one tongue, and all the vnderstan­dinges of all creatures (I meane of Angels and men) were made one vnderstandinge: yet, could nether this tongue expresse, nor this vnderstanding conceiue, the great hatred of gods harte towards euery mor­tall sinne which we commit. And the reason hereof standeth in two pointes. First, for that God by how much more he is better than we are: by so much more he loueth goodnes and hateth synne, than we doe. And for that he is infinitelie good: therfore his loue to goodnes is in­finite, and his hatred to euil, immesurable; [Page 384] and consequentlie, his rewardes to them both, are infinite; the one in hell, with euerlasting miserie; thother in heauen, by eternal felicitie.

Secondlie; we see by experience, that how much more great and worthie the VVhy eue­ry sinne de­serueth in­finite pu­nishment. person is, against whom an offence is cō ­mitted; so much greater is alwayes the of­fence: as for example, the self same blow or iniurie offred to a bond-slaue and to a prince, differeth greatlie in qualitie and in the nature of offence; and consequentlie, deserueth farre different hatred and pu­nishment. And for that euerie mortal sin­ne which we commit, is donne directlie against the person of God hym self, as hath bene declared before, whose digni­tie is infinite: therfore the offence or guilt of euery such sinne is infinite, and conse­quently, deserueth infinite hatred and in­finite punishment at gods handes. Hereof foloweth the reason of diuers thinges both sayed and donne by God in the scri­ptures, and taught by diuines towching the punishments of sinne, which seeme verie straunge vnto the wisedome of the Rom. 8. 1. Cor. 1. world, and in deede to them scarce credi­ble. As first of al; the most dreadful pu­nishment of eternal and irreuocable dam­nation of so manie thowsandes, or rather millions of Angels, that were created to The pu­nishmēt of Angels. glorie with almost infinite perfection, & that for one onlie sinne, but once commit­ted, and that onlye in thought, as diuines are of opinion.

[Page 385] Secondlie, the rigourous punishment Of Adam and Eu of our first parents Adam and Eue, and al their posteritie, for the eatinge of a seely aple; for which fault, besides the chastisinge of the offenders themselues, and al the creatures of the earth for the same, and al their children and ofspring after them, both before our redemption and after; (for albeit we are deliuered frō the guilte of that sinne, yet tēporal puni­shmētes doe remaine vpon vs for the same, as hunger, thirst, cold, sicknes, death, and a thousand other miseries:) besides also the infinite soules, damned for the same be­fore the comming of Christ, by the space offower thousand yeres; as also since, as wel, infidels, which are not baptized, as others: besides al this I say, (which in mās reason maye seeme seuere enough:) gods wrath and iustice could not be sufficiētly satisfied, except his owne onlie sonne had come downe into the worlde, & takē our flesh vpon him, and by his paines & death made satisfaction for the same. And when The value of Christes satisfactiō. he was now come into the world, & had in our flesh subiected him self vnto his fa­thers iustice; albeit the loue his father bare vnto him, were infinite, and euery litle paine that he endured for vs, or at leastwise euery droppe of bloode which he shed for our cause, had ben sufficient for the whole satisfactiō; (for that his fleshe being vnited to his godhead, made euerie such satisfactorie action of his, of infinite value and merite, and consequently of in­finite [Page 386] satisfaction, correspondent to the infinitie of our first parents sinne:) yet to the ende that God might shew the great­nes Esa. 53. of his hatred and iustice against the said sinne and al other; he neuer ceased to adde affliction to affliction, and to heape tormentes vpō the bodie and flesh of this his most deare and blessed sonne, (for by Esaye, he sayeth, that him self was the doer therof;) vntil he had brought him vnto that most rueful plight, that his flesh being all mangled and most lamentably torne in peeces, retained no one droppe of blood within it. He spared him not (I saye) euen then, when he beheld him so­rowful vnto death, and bathed in that agonie of blood and water, when he hard him vtter thos most dolorous and compas­sionable speeches, O my father, if it be possible, let this cuppe passe from me. And after that Mat. 26. Mar. 14. Luc. 22. againe, muche more pitifully vpon the Crosse: O my God, my God, vvhy hast thou for­saken me? Notwithstanding al which cries and lamentatiōs, his most merciful father, (louing him as he did,) would not deliuer him; but for satisfying of his Iustice, laied vpon him stripe vpon stripe, paine vpon paine, torment after torment, vntil he had Mat. 27. Psal. 21. Esa. 53. rendred vp his life & soule into his sayed fathers handes: which is a wounderful & dreadful documēt of godes hatred against sinne.

I might here mention the sinne of Esau The sinne of Esan. in selling his inheritance for a litle meate: of which S. Paule sayeth, he founde no place [Page 387] of repentance after, though he sought the same Gen. 25. & 27. Heb. 12. of Saul. 1. Reg. 15 & 16. 1. Reg. 9. & 15. & 16. vvith teares. Also the sinne of Saule, whos sinne beinge but one, and that onlie of omissiō, in not killinge Agag the kinge of Amalech and his cattel, as he was willed: was notwithstanding vtterlie cast of by God for the same, (though he were his annointed and chosen seruāt before;) & could neuer get remission therof, albeit both he and Samuel, Gods holie prophet, did greatly lament and bewaile, and made intercession in that behalfe.

In like maner might I alleage the exā ­ple of kinge Dauid, whose two sinnes 2. Reg. 12 Psal. 5. 34. 68. 108. 101. 29. 2 Reg. 12 albeit vpon his hartie repentance God forgaue; yet notwithstanding the said re­pentance and sorrow, and all the All thes bedilie pu­nishmentes Bun. leaueth [...], yet vvith stāding they be set doune in scripture. wee­pinge, fastinge, watchinge, lyinge on the grounde, wearinge of sackloth, and other bodilie chasticementes, which this holie prophet recordeth that him self did put in vre: God punished him besides, with maruelous seueritie; as by the death of his dearlie beloued childe, & by manie other continual afflictions, and temporal pu­nishementes, during the rase of his whole life. And al this to shew his hatred against sinne, & thereby to terrifie vs from com­mittinge the same.

Of this also doe proceede, al those harde Hard spee­ches in scripture against sin­ners. and seuere speeches of holie write tou­ching sinners, which comming from the mouth of the Holie Ghost, (and therfore no doubt both true and certaine,) may iustlie yeeld greate cause of feare, to al [Page 388] such as liue in sinful state; As for exam­ple, Eccle. 40. where it is saied: death, bloode, contentiō, edge of svvorde, oppression, hunger, contrition, Psal. 10. and vvhippes; all thes thinges are created for vvicked sinners. And againe: ‘God shal raine Psal. 9. snares of fyre vppon sinners; brimstone vvith tē ­pestuous vvindes, shalbe the portion of their cup.’And yet further ī manie other places, thes most dreadful speeches and comminations Psal. 3. Psal. 9. Psal. 36. Psal. 144. are to be founde: ‘God wilbe knowen at the day of iudgement vpon the sinner, who shalbe taken in the workes of his owne handes: manie whippes belong vnto a sinner; let sinners be turned into hell; God shal scatter al sinners, and shal dash ther teeth out of their mouthes; God shal scoffe at a sinner when he seeth his daye of destructiō cōmeth on; the sworde of sinners shall turne into their owne Psal. 57. Psal. 36. Psā. 103. hartes: The armes of sinners shalbe crushed and broken, and they shal wither and dry vp like haye from the face of the earth: de­sire not the glorie and riches of a sinner, Psal. 140. for thou doest not know the suddaine subuersion which shall come vpon hym; Eccle. 2. Psal. 72. Esa. 13. for God hath gyuē him riches, to deceyue him therwith; beholde the daye of our Lord shal come; a cruel daye, and ful of in­dignation, wrath, and furie, to make deso­late the earth, and to crush in peeces her sinners within her. Thē shal the iust man reioice seinge this reuenge, and shal wash Psal. 7. his handes in the blood of sinners.’ Thes loe, my deare brother, and innumerable other such sentēces of scripture, pronoun­ced [Page 389] by the holie spirit of God against sin­ners, maye instruct vs of their pitifull estate, & of the vnspeakable hatred of his diuine Maiestie against thē, so lōg as they persist in their sinful life and cōuersation.

Of all which considerations, the self same holie scriptures, doe gather certaine conclusions greatelie to be obserued. wherof the first and more general is; that sinne bringeth al people to miserie; secondlie Prou. 14. Psal. 10. and more particulerlie: that he vvhich loueth sinne, bateth his ovvn soule; Or as the Angel Raphael vttereth the same ī otherwordes; Tob. 12. they vvhich commit sinne, are enimies to their ovvne soules. Wherfore they laye downe to al men, this general, seuere, & most ne­cessarie commaundement, vpon al the pai­nes before recited. Flee from sinne, as from the face of a snake. And againe: Bevvare thou neuer Eccle. 21. Tob. 4. consent to sinne. For how soeuer the worlde may make litle accounte of this matter, by whome (as the scripture noteth) the sinner is praised in his lustes, and the vvicked man Psal. 9. is blessed for his vvickednes: yet most certaine it is (for that the spirite of God auoucheth it,) that he vvhich committeth sinne, is of the de­uil, 1. Ioh. 3. and therfore is to receyue his portion amonge deuils and damned spirites, at the latter daye.

And is not al this sufficient (most deare brother) to breed in vs a detestation of The obsti­nacie of sin­ners. sinne, with feare and horrour to commit the same? Is not this of force and strength sufficient, to shake the hartes of them that wallowe perpetually in the pudle of sin­ne? [Page 390] and doe commit the same daylie with­out scruple, remorse, or consideration? what desperate obstinacie & obduration is this? Surely we find now by experiēce, that the holye Ghost prophesied ful truelie of thes men, when he sayed; sinners alienated from God, are possessed vvith a surit like a serpent, and like a deafe cocatrise vvhich stoppeth her eares, against the enchaunter. This surie (I saie) is the furie or madnesse of Psal. 17. willfull synners, which stoppe their eares like serpentes, to all the holy enchaunt­mentes that God can vse vnto them, for their conuersiō; that is, to all his internal motions and good inspirations; to all re­morse of their owne consciences; to all threatninges of holie scriptures: to al admonishmentes of gods seruauntes; to al examples of vertuous liuers; to al the pu­nishementes that light vpon the wicked; and to all the other meanes which God can vse for their saluation.

Good Lorde, what man would commit a mortal sinne, for the gayning of ten The losses that come by euerie mortall sinne. thowsande worldes, if he considered the infinite dōmages, hurtes, inconueniences, & mileries, which doe ensue by cōmitting of the same? For first, who soeuer sinneth 1 mortallie, leeseth the grace of God inhe­rent in his soule, which is the greatest gift that can be gyuen to man in this life; & cōsequētlie, he leeseth al those thinges which did accompanie that grace; as are Esa. 11. & Icro. Ibid. the vertues infused, and the seuen giftes of the Holy Ghost, wherby the sowie was [Page 391] beautified in the sight of her spouse, and armed against al assaultes of her ghostlie enimies. Secondlie, he leeseth the fauour 2 of God, and consequentlie, his fatherly protection, care, and prouidēce ouer him; & enforceth hym to be his professed eni­mie. Which, how great a losse it is, we may esteeme in part, by the state of a worldly princes seruant and fauorite, who being in highe grace and credit with his Soue­raine, should by some one great offence lose al his fauour at one instant, and in­curre his mortal hatred and displeasure.

Thirdly, he leeseth all his inheritance, 3 clayme, and title to the kingdome of hea­uē, Rom. 6. which is due onlie by grace, as S. Paul wel noteth; and consequentlie, he depri­ueth hym self of all dignities and commo­dities depending therupon in this life; as are the condition and high priueledge of being the sonne of God; the communion of Sainctes; the protection of holie An­gels, and the like. Fourthlie, he looseth 4 the quiet, ioye, and tranquillitie of a good conscience, and all the fauours, cherish­mentes, consolations, and other comfor­tes, wherwith the holie Ghost is wont to visite the mides of the Iust. Fifthly, he loo­seth 5 the merit and rewarde of his good workes done al his life before, and what­soeuer he doth, or shal doe, while he con­tinueth in that miserable and sinful state. Sixtlie, he maketh hym self guiltie of 6 eternall punishment, and enrolleth his name in the booke of perdition, and con­sequentlie, [Page 392] byndeth hym self to althose miseries and inconueniences, wherunto the reprobate are subiect; that is to saie, to be an inheritour of hel and damnation; to be in the power of the deuill and his An­gels; to be thral to synne and euerie tem­ptation Esa. 13. therof; and his sowle (which was before the temple of the holy ghost, the habitation of the blessed Trinitie, the spouse of God, & place of repose for holy Angels to visit:) now to be a dēne of dra­gons, The leesing of Christ by sinne. a nest of scorpions, a dongeō of de­uilles, a sincke & swine-stie of al filth and abhomination, and hym self a companion of the miserable damned spirites.

Lastlye, he abandoneth Christ, and re­nounceth al the interest and portion he had with hym, treading hym vnder his feete, defiling his most pretious blood, & Crucifying hym againe (as S. Paul auou­cheth,) in that he sinneth agaist him, who died for sinne, and maketh hym self a per­secutour of his redeemer. For which cause Heb. 10. Heb. 6. Rom. 6. the same Apostle pronounceth a most hard and heauie sentence against such men, in thes wordes: If vve synne vvillfullye novv Heb. 10. Rom. 26. after vve haue receyued knovvledge of the trueth: there remaineth no more sacrifice for synnes, but rather a certaine terrible expectation of iud­gement, and rage of fyre, vvhich shall consume the aduersaries. To which S. Peter agreeth, 2. Pet. 2. when he saieth: It had bene better not to haue knovvē the vvay of iustice, thē after such knovv­ledge, to slyde backe agayne from the holye com­maundement vvhich vvas gyuen.

[Page 393] This being so; let sinful worldlinges goe now and solace them selues in their Fonde ex­cuses of sume. vanities and watōnes, as much as they lift. Let them excuse and pleasantlye defend the same, by saing; pryde is but a pointe of gentrye; glouttonie, good fellowship; anger and reuenge, but an effect of cou­rage; lecherye and wantonnes, a trycke of yowth: they shall one daye finde, that these excuses will not be receyued: but ra­ther that al such pleasant deuises & toies, wilbe turned into teares; al such fond concepts into doleful lamentations. They shall proue to their great cost, that God will not be iested with, but that he is the Gal. 6. same God still, and will aske as seuere ac­counte of them, as he hath done of other before; although now it pleasenot them to keepe any accounte at al of their life and actions; but rather to turne all to dis­porte and pleasure, persuading them sel­ues, that how soeuer God hath delt be­fore with other; yet vnto thē he wil par­don al. But this is a mere madnes, and a voluntarie deluding of our selues; for that God hym self by his sacred word, instru­cteth vs to reason after an other sashion. Which I wil here breefly touch, exhor­ting euery prudent Christian seriously to examine the same.

At what time the great Apostle of the Gentiles S. Paul; tooke vpō him to make a Rom. 11. comparison betweene the grieuous sin­nes of his nation the Iewes (for which they were reiected and made reprobate [Page 394] by God,) and thos which Christians doe commit after their Redemption; he fra­med this collection concerning Gods iu­stice due vnto them both, saing: If God spa­red not the naturall boughes; take heede least he spare not thee. And there-vpon he inferreth Rom. 11. this admonition, noli altum sapere, sed time, Be not high minded, but feare. Againe, he rea­soneth thus vpon the olde and the new lawe. ‘He that brake the lawe of Moyses, being conuicted by two or three witnes­ses, Heb. 10. died for the same without commisera­tion or mercye: & how much more gree­uous punishment then doth he deserue, who breaking the law of Christ by wil­full sinne, treadeth the Sonne of God vn­der his feete, polluteth the bloode of the new testament, and reprocheth the holie Ghost?’ In like maner reasoneth S. Peter and S. Iude towching the sinne of Angels and ours. ‘If God spared not the Angels 2. Pet. 2. Ep. Iud. when they sinned, but did thrust them downe to hell, there to be tormented, and to be reserued vnto iudgement with eter­nall chaines vnder darckenes: how much lesse will he spare vs? And agayne; if the Angels which passe vs in power and 2. Pet. 2. strength, be not able to beare gods hor­rible iudgement against them: what shall we doe?’And yet further in an other place, the same Apostle reasoneth thus: ‘if the iust man shal hardlie be saued, where shal the wickedman and sinner appeare?’

By al which examples, we are instru­cted, 1. Pet. 4. how to reason maturely & sincerely [Page 395] in our owne cause. As for example, eche A good maner of reasoninge. man may truly saie thus vnto hym self: if God haue punished so seuerelie one sinne in the Angels, in Adam, and in others be­fore 1 recited: what shall I looke for, which haue committed so manie sinnes against hym? If God haue damned so manie 2 soules for lesser sinnes then mine, are: what will he do to me for mine that are farre greater? If God haue borne longer 3 with me, then he hath done with many other whom he hath cut of, without ge­uing them of repentance: what rea­son is there, that he should beare longer with me? If Dauill and others after their 4 synnes forgyuen, tooke such paines in af­flicting them selues, for satisfaction of the temporal punishement in this life: what punishemēt remaineth for me, either here or in the wold to come, for satisfaction of so manie sinnes cōmitted? If it be true 5 that our Sauvour saith, that the waye is Math. 7. Luc. 13. harde, and the gate narrow wherby men goe into heauen, and that they shal aun­swere for euerie ydle worde before they Mat. 12. enter therein: what shal become of me that doe liue so easie a life, and doe keepe no accounte at al of my deedes, and much lesse of my wordes? If good men in olde time did take such paines for their salua­tion, and yet (as S. Peter saieth) the verie iust were scarcely saued: what a state am I in, which take no paine at al, but doe liue in all kinde of pleasure and worldly con­tentations?

[Page 396] Thes argumētes, consequentes, and con­clusions, are more true (good Christian,) and would proue more profitable vnto vs, if we would excercise our selues ther­in, and therby enter into some cogitation of our owne daungers, and into iust feare of Gods seuere iudgementes, without flat­teringe or deceyuinge our selues. For wāt wherof either onlie or principallie, the most parte of enormous sinnes from time to time are committed, according as holy Dauid most euidentlie declareth, when Tvvo prin cipal causes of deceauīg our selues. hauing shewed and detested the multitude of sinnes which the world committeth; he reduceth (al as it were,) vnto two prin cipal causes. Wherof the first is, that men deceyue them selues and others, by vaine flatterie, in deminishing their sinnes; of whom he saith: they are taken in their ovvne deuises, for that they praise the vvicked man in the lustes & desires of his ovvne minde. The se­cond Psal. 9. is, for that this deceipt and flatterie is referred commōlie by the vitious man, to the driuing of Gods iudgementes out of his memorie, to the end he may sinne with lesse feare and scruple. For so saith the prophet expresselie; The sinner hath exa­sperated God against him, (in that he hath said,) god in the multitude of his vvrath, vvil not re­quire an accounte of my doinges. But what ef­fect ensueth of this? heare the wordes im­mediatelie folowing: he hath not God before his eyes; his vvayes are filthie from time to time. And what is the cause of al this? for that thy iudgementes (o Lord) are remoued from his sight: [Page 397] that is; for that he wil not see, he wil not behold, he wil not heare, he wil not con­sider or beare in mind thy iudgementes, ô Lord, but wil needes flatter, delude, and deceyue hym self. Herof it commeth, that he neuer maketh an end of his filthie life & wicked wayes, but exasperateth thie iustice o Lord, against him, vntil it be ouer late to repent or amende. Thus said this holie Sainte, of wicked sinners: but what of him self? heare his wordes (deare brother) and imprint them in thie memo­rie. I haue kept the vvayes of my Lord, (saith he,) & haue not donne vvickedlie in the sight of Psal 17. my God, for that al his iudgements are before my eyes, and I haue not tast his iustices from me. Be­holde the vertuous life of king Dauid, & The remē ­brance of Gods iudge­mētes, cause of vertue. beholde the cause therof. For that Gods iudgemētes were continuallie before his eyes; therfore was his life pure, and voide of wickednes; or as in other wordes at an other time he expresseth; I vvil cōfesse vnto Psal. 118. the (o Lord) in the direction (or puritie) of my hart, for that I haue learned the iudgementes of thie iustice. And againe in the same place: I haue chosen to vvalke the vvay of truth, for that I doe not forget o Lord thy iudgementes: that is, (as a litle after he expoundeth the same,) for that I doe feare and trēble at thy iudgementes. O most excellent effecte of the feare of Gods iudgementes. No maruaile though it be called the beginning of al wisdom, and the verie dore and entrance to eternal sal­uation: no maruaile if the same holie pro­phet in the verie same psalme doe pray so [Page 398] hartilie; strike through my flesh, vvith thy feare, ò Lord.

S. Paule after he had shewed to the Co­rinthians, Hovv the Apostles did persuad vs to feare. 2. Cor. 5. that we must al be presented before the tribunal of Christ, euerie man to receyue according to his merites; he maketh this conclusiō. VVe knovving ther­fore thes thinges (deare bretheren) doe persuade the feare of our Lord vnto al men. And S. Peter hauing made a longe declaration of the Maiestie of God, and of Christ now rai­ning in heauen; concludeth thus: yf then you cal him father, vvhich doth iudge euerie man ac­cording 1. Pet. 1. to his vvorkes, vvithout exceptiō of per­sons: doe you liue in feare, during the time of this your habitation vpon earth. A necessarie les­son (no doubt) for al men, but especiallie for such, who by reason of their sinful life, doe remaine in displeasure and hatred of almightie God, and hourelie doe stand obnoxious (as I haue shewed) to the se­ueritie of his most dreadful iudgementes. wherinto if once they fal; (especiallie by departure from this life:) the matter re­maineth remediles for all eternitie in­suinge, as God him self hath forwarned vs. Which thing being so: what man of wisdome would not feare? what Christiā that is careful of his owne estate, would eate or drinke, or take his repose with quiet, vntil by hartie repentāce, and other such means of holie Sacramentes, as God hath left for this purpose in his Church, he had discharged his conscience of the burden of sinne, and made an attonement [Page 399] betwene his soule & Saueour? O merciful Lord, how dangerous is his estate, vntil he haue donne it? how manie wayes may he fal into thos heauie handes of his eter­nal iudge, wherof S. Paul conceyued hor­rour in onlie thinking? One litle stone, falling from the house toppe as he passeth by; one slippe of his horse, as he rideth; one assault of an enimie, whē he thinketh not vpon him; one poore ague by a surfect or other distēperature; one suddaine mis­chance of a milliō that may fal vnto him; is able to bereaue him of this life, & to cast him into thos termes of euerlasting cala­mitie, wherehence the whole world shal not be able to deliuer him. And is not this then a matter to be feared? is not this a case to be preuented? O how trulie saith the holie scripture; blessed is the man vvhich alvvaies is fearful, and he that hath a hard hart, Pro. 28. shal fal into perdition.

Our Lord God of his mercie, gyue vs his holie grace, to feare him as we should, and to make such accounte of his iudgementes and iustice, as by threatning the same, he would haue vs to doe, for th' auoiding of sinne. And thē shal not we delaye the time, but shal resolue our selues to serue him, whiles he is content to accept of our ser­uice, and to pardon vs al our offen­ces, if we would once firmelie make this resolution from our hart.

AN OTHER CONSIDE­RATION FOR THE FVR­THER IVSTIFYING OF Gods iudgementes and manife­station of our grieuous offence. Taken from the inestimable Maiestie of him vvhom vve offende, and of the innume­rable benifites vvhich he hath be­stovved vpon vs. CHAPT. IX.

ALBEIT the most parte of Christians through their wic­ked life, arriue not to that state when holy Dauid was, when he sayed to God; thy iudgementes Psal. 118. ô Lord, are pleasant vnto me; (as in deed they are to all those that lyue vertuouslie and haue the testimonie of a good cons­cience:) yet at leastwise, that we maye be inforced to confesse with the same Pro­phet; that, the iudgementes of our Lord are true, Psal. 18. and iustified in them selues: I haue thought ex­pedient, [Page 401] to adde a reason or two in this chapter, wherby it maye appeare, how great our offence is, in sinnīg against God as we doe; and how righteous his iudge­mētes & iustice are agaist vs, for the same.

AND FIRST OF AL IS to be considered, the maiestie of hym, against THE. 1. part. MAIESTIE of God. whom we sinne. For most certaine it is, (as I haue noted before,) that euerie of­fence is so much the greater and more grieuous, by how much greater and more noble the person is, against whom it is done, and the partie offending, more base and vile. And in this respect, almightie God (to terrifie vs from offending hym,) nameth hym self oftentimes with cer­taine great and dreadful titles of maiestie; as to Abraham: I am an omnipotēt Lord. And Gen. 17. Esa. 66. agayne to Esay; heauen is my seate, & the earth is my footestole. And at an other time he cō ­maunded Moyses to beare to the people in his name, this ambassage: harden not your neckes any longer, for that your Lord and God, is Den. 10. the God of godes, and the Lord of lordes, a greate God, both potent and terrible, vvhich accepteth nether person nor bribes.

First then I saye, consider (gentle Chri­stian) of what an infinite maiestie he is, whom thow a poore worme of the earth, hast so often and so contemptuously offended ī this lyfe. We see in this world, that no man dareth to offende openly, or say one worde against the maiestie of a temporal Prince, within his owne domi­nions: But what is the maiestie of all [Page 402] earthly princes put together, if it be com­pared to the thowsand parte of Gods in­comparable & inestimable maiestie, who with one worde made both heauen and earth, and all the creatures therin, and Psal. 148. with halfe a worde could annihilate and destroie the same againe. Whom all the creatures which he made, both Angels, heauens, Starres, and elementes, doe serue at a becke, and dare not once offend; & vn­der vvhom (as holy Iob saieth) doe croucb and trēble, euē they that beare vp & susteine the vvorld. ‘Onlie a sinner is he, which embol­deneth Iob. 9. hym self against this maiestie, and feareth not to offēd the same, whom ( See Cvr l. Catech. 3. Chrv. hom. 26. in Gen. Clem lib. 8. cap. 16. as the holye Catholique Church doth pro­fesse day lie, in her preface to the blessed sacrifice,) the Angels do praise, the domi­nations doe adore, the powers do trem­ble, and the highest heauens, together with Cherubins and Seraphins, thrones, and al other multitudes of celestial spi­rites, doe continually praise with hymnes of glorie.’

Remember then (deare Christian bro­ther,) that euerie tyme thou doest com­mit a capital sinne, thou gyuest (as it were) a blowe in the face to this great God of eternal maiestie, whos mansiō (as S. Paul describeth,) is in a light inaccessible such as no man in this vvorld can endure to be­hold. Wherof S. Iohn th' euangelist gyueth 1. Tim. 6. good testimonie, by his owne experiēce; who notwithstādig he were an Apostle, and most dearly beloued of his God and [Page 403] maister; yet when Christ appeared vnto him after his Resurrection, with certaine sparcles only of his dreadful gloric, vtte­ring Certaine de clar. iliōs of Gods Maie­stie. words of most sweet consolation vnto hym; he was for al that, so astonied & oppressed with feare, that he fel doune starke dead, as him self confesseth, vntil the same his Lord and Maister, vouchsafed to raise him vp againe. The like trial of this inexplicable maiestie, had Moyses the familiar friend and trustie seruant of God; who after many conferences, desiring once in his life to see him, whos wordes he had so often heard; made humble peti­tion for the same. But God answered, that no man might see hym and lyue. Yet not­withstanding, to satisfie his request, and to shew him in parte what a terrible and maiesticall God he was: he promised Moyses, that he should see some part of Exod. 33. his glorie; how beit he added, that it was needfull he shoulde hyde him self in the hole of a rocke, & be couered with Gods owne handes for his defence, whiles he, (or rather his Angel as diuines doe inter­prete,) did passe by in glorie. Who being once past; God remoued his hande, and suffered Moyses to behold the hynder par­tes only of the Angel, which was not­withstanding most terrible and dreadful.

The same maiestie was reuealed also in some part to Daniel, who sawe God (as he writeth) placed vpon a most glorious Dan. 7. throne; his apparell vvas as vvhit as snovv; bis beare lyke vnto fyne vvoolle; bis throne vvas of [Page 404] a flame of fyre, and his chariottes vvere a burning furnace; a svvift flud of fyre ranne from his face; thousand thousandes did serue him, and ten thou­sand hundred thousands did assist him: Al this and much more is recorded in holy scrip­ture, to admonishe vs therby, what a won­derful prince of maiestie he is, whom a synner doth offend. Which thing that iust and holie man Iob considering; and hea­ring but one word vttered by his friend which in his conceit did sauour of pre­sumption Iob. 26. against this God; burst forth into thes wordes. ‘Whom wilt thou teach (my friend?) wilt thou teach him which hath inspired breath into man? which hath stretched out the heauens ouer the vacuitie of this world, and hath hanged vp the earth in the aire without staie? before whom hel is wide-open and ther is no couering from perdition? The pillers of heauen doe tremble and quake at his only fight. And if we should heare but the lest whispering of his speech; who should be able to abide the thunder of his maiesties greatnes?’

Imagine then novv (my louing bro­ther, A contem­plation of Gods Ma­iestie.) after althes testimonies, that thou seest before thy face, this great and migh­tie king sitting in his chaire of maiestie, with chariottes of fire, vnspeakable light, and infinite millions of Angels aboute him. Imagine further, (which also is most trew,) that thou seest al the creatures in the world stand in his presence, and trem­bling at his maiestie, and most carefullie [Page 405] attending to doe that, for which he crea­ted them: as the heauens to moue aboute: the Sunne, moone, and Starres to geeue lighte and influence: the earthe to bringe foorth her sustenance: and euerie other creature diligently to labour for perfour­mance of the dutie assigned vnto him. Imagine besides, that thou seest al these creatures (how bigge or litle soeuer they be,) to hange and depende onlie of the power and vertue of this God; and therby only to stande, moue, and consist; and that there passeth from God to eche creature in the world, yea to euerie parte that hath motion or being in the same, some beame of his vertue: euen as from the sunne, we see infinite beames passe into the ayer. Consider (I say) that no one parte of anie creature in the world, (as the fishe in the sea, the grasse on the ground, the leaues of Hovv al creatures depende vpon the Creator. trees, or the partes of man vpon the face of the earth,) can grow, moue, or consist, without some litle streame of vertue and power deriued to it continuallie from God. So that, thou must imagine God to stand as a most glorious and resplendent Sunne, in the midle or center of al thinges created, and from him, to passe foorth in­numerable beames and streames of vertue, to all the creatures that are either in hea­uen, earth, the ayer, or waters, & to euerie parte and particle of the same; and that vpon thes beames of his deuine vertue, all creatures doe depend; in so much, as if he should stop or diuert but any one of them [Page 406] al; it would destroye and annihilate pre­sentlie some creature or other.

This I saye, if thou shalt consider tou­ching the maiestie of God, and the infinite dread that all creatures haue of him, ex­cept onlie a sinner, (for the deuils also doe feare him as S. Iames affirmeth:) thou Iac. 2. wilt not meruaile at the seuere iudgemēt appointed for his offence. For sure I am, that very shame of the world maketh vs to haue more regarde in offending the poorest friende we haue in this life, thē a wicked man hath in offending almightie God: which is an intollerable contempt of so great a maiestie; & such a cōtempt in deed as God him self doth account to pro ceede of plaine infidelitie. For wheras at a certaine time, he had declared his owne Lacke of feare pro­ceedeth of Infidelitie. great power, by the mouth of Ieremie, & threatened manie punishmentes to the Ie­wes for their wickednes: thei werenothig moued therwith. Wherupō he cōmaūded hī to returne againe vnto thē, & to say thes wordes. Heare thou folishe people, vvhich hast no hart; you that haue eyes and see not, eares and Ierem. 5. heare not. And vvil ye not then feare me? vvil ye not trēble in my sight? vvhich haue sett the sandes for a bounde vnto the sea, and haue gyuen him an eternal precept vvhich he shal not breake? &c. This people hath a faithles hart &c. Which is as much as if he had said, that this lacke of feare in the Iewes, proceeded of their defect of faith. For if they had belieued him to be in deed so powerful, terrible, & ful of maiestie, as the holie scripture set­teth [Page 407] him doune; they would haue concey­ued more feare in offending him.

BVT NOVV IF VVE adioine to THE. 2. part. GODs be­nefites. this contemplation of maiestie, an other consideration of his benefites bestowed vpon vs: our default wil grow to be far greater. For that to iniury him, who hath done vs good; is a thinge moste detestable euen in nature itself. And there was neuer yet so fearce a harte, no not among brute beastes, but that it might be wonne with curtesie and benefites. But much more among reasonable creatures doth benefi­cence preuaile, especiallie if it come from great personages, whose loue and friend­shippe (declared vnto vs but in small gyf­tes) doth greatlie by nde the hartes of the receyuers to loue them againe.

Consider then (deare Christian) the infinite good turnes and benefites which thou hast receyued at the handes of this great God, therby to winne the to his loue, and that thou shouldest leaue of to offende and iniurie him. And albeit no tongue created either of man or Angel, can expresse the one halfe of thes giftes which thow hast receyued from him, or the value therof, or the great loue and hartie good will, wherwith he be­stowed the same vpon the: yet for some better helping of thy memorie, & stirring vp thine affection to be grateful; I will repeate certaine generall and principall pointes therof, wherunto the rest may be easilie referred.

[Page 408] First then, cal to minde, that he hath be­stowed THE. 1. benefite. Or creatiō. vpō thee the benefite of thy crea­tion; wherby he made the of nothing to the likenes of hymself, and appointed the to so noble an ende, as is to serue him in this life, and to raigne with him in the life to come; hauing furnished thee besi­des, for the better attainmēt therof, with the vse, seruice, and subiection of al his other creatures. The greatnes of which benefite may partly be conceyued, if thou doe imagine thy self to lacke but any one parte of thy bodie, as a leg­ge, an arme, an eye, or the like: and that one should freelie euen of pure good wil and loue, supplie thy want, and gyue the same vnto thee. Or if thou wantest but any one of thy senses, as that thou were deafe, blynde, or dumme; and some man should restore thy sight, hea­ring, or fpeech vnto thee: howe wouldest thou esteeme of this benefite? how much wouldest thow professe thy self behol­dig vnto him for the same? And if the gyft of one of these partes onlie, would seeme vnto thee so singuler a benefite: how greatly oughtest thou to esteeme the free gyfte of so manie partes toge­ther?

Adde now hereunto, (as I haue sayde) that he hath created the, to thee lyknes of no other thing, but of him self; to no other ende, but to be his honorable ser­uante in this world, and his compartener in kynglie glorie, for all eternitie to [Page 409] come: and this he hath done to the, being only a peece of earth or claye before. Now ymagine then, of what sea of loue al this proceeded. But yet adde further, how he hath created all this magnificēt world for the, and all the creatures therof to serue thee in this busines: the heauens to gouerne the and to geeue the light: the earth, ayer, and water, to minister most in­finite varietie of creatures for thy behoof and sustenance: and of al thes hath made the Lord & maister, to vse them for thine auaile and benefite in his seruice. Which giftes being so manifold and magnificent as they are; I appeale to thine owne cōs­cience (good Christian brother) how in­tollerable an ingratitude it is, so greatly to dishonour & iniurie the giuer, as to ap­plie thes giftes to his offence, which he bestowed vpon the for his seruice.

Next after this ensueth the benefite of thy redemption, much more excellent and The 2. be­nefite. OF redem­ption. bountiful thē the former; the effect wher­of is, that wheras thou hadst lost al those former giftes and benefites, and hadst made thy self guiltie by sinne of eternal punishmēt and damnation, (wherunto the Angels were now deliuered for their sinne committed before:) God chose to redeeme the, and not the Angels; and for satisfying of thine enormous fault, vouch­safed to deliuer his owne only soone to the most opprobrious death of the Cros­se. O Lord God, what hart can possibly conceyue the greatnes of this benefite? [Page 410] Suppose with thy self (gentle Christian) for better vnderstanding of this benefite; that thou being a poore and abiect per­son, vnder the dominion of some great & mightie Emperour, hadst with some of his principal Peres, committed grieuous cri­mes A supposi­tion for ex­pressing the great­nes of this benefite. against his Emperial Maiestie; thou oftentimes, and they but once; and being both by law conuicted, and redie to suster Iustice for the same; so singulerly should the Emperours fauour extend it self in thy behalf, as deliuerig ouer thos other great princes to execution for their demerites; he conceyued a desire to saue and pardon thee. And finding no other conuenient meanes in respect of his Iustice, how to doe the same, should vpon his only sonne and heire of al his Empire, laie the paines, shame, and tormēts of death due vnto thy trespasses. Tel me now, if being so abiect and cōtemptible a creature, thou shouldst receyue so great a grace of a mightie Em­perour, who had for fewer offences, euen in thy sight, put to death greate and glo­rious princes; (as God did thos princi­pal Angels:) how wonderfully wouldest thou thincke thy self bound and beholden vnto him for the same? But if further, this sonne and heire of this noble Monarch, refusing to speake one word for thos great princes, should not only accept willingly this dishonour and punishment laid vpon him by his father, for thy sake, but also should offer himself therunto, and craue most instantly, that he might by his death [Page 411] make satisfaction for thine offences, and not only this, but also to deriue vnto thee the participatiō of his inheritāce, making thee of a bondslaue, heire apparant to so Puissant an Emperour, & coheire to him self: could thy hart possibly conceyue so great a benefite? were it possible, that thy powers of bodie & soule should not dis­solue in the cogitation of so inspeakable a grace? would not thy bowels burst in sunder with the vehemencie of loue to­wards such a benefactour? Or can any mā of reason, euer imagine, that thou woul­dest willingly for a thousand worlds, of­fend any more so gratious a Lord? And yet is this benefite of thy redemption (deare brother,) by infinite degrees surpassing both this and al other temporal graces, that mans wit can imagine, in al and euery circumstance that before hath bene mentioned.

In the third place doe come to be con­sidered, THE. 3. and 4. be­nefites. OF voca­tion and iu­stification. two other benefites named voca­tion and Iustification. The first wherof is, that, wherby God of his infinite depth of mercies, hath called vs from infidelitie, to the state of Christians; and therby made vs partakers of this our redemption last mentioned, which infidels are not. For al­beit he payed the ransome for al in gene­ral; yet hath he not imparted the benefite therof to al, but to such onlie as best it pleased his diuine goodnes to bestow it vpon. After which grace of vocation, and Rom. 8. 1. Cor. 1. our acceptance therof, insued immediatlie [Page 412] our iustification wherby we were not onlie set sree from al our sinnes commit­ted before, and from al paine and punishe­ment dew to the same: but also our soules were beutified and enriched by the infu­sion of his holie grace inherent, accompa­nied Rom. 5. 1. Cor. 13. Esa. 11. with the vertues theological, as faith, hope, and charitie; & with the most pretious giftes of the Holie Ghost: and by this grace, wee were made iust and righ­teous in the sight of God, and entitled to the most blessed inheritance of the king­dome of heauen, the worthines of which gift, no tongue of man or Angels can ex­presse.

After these doe ensue a greate number of benefites together, apperteining pro­perly The 5. be­nefite. OF the Sa­cramentes. to such as are made the children and true frendes of God; euery one wherof in it self is of most infinite price and valew. Among which are in the first place to be nombred, the holie Sacraments of Christs Church, left vnto vs for our comfort and preseruation after we be entred into the bosome therof. They being nothing els in deed, but certaine sacred cōduits to cō ­uaie vnto vs the holie grace of God: espe­cially thos two which appertaine to al men in general, I meane, the holy Sacra­ments of penance and of the blessed bodie and blood of our Sauyour: wherof the first, is to purge our sowles from sin so The vse of Sacramētes often as she falleth; the seconde, to feede and comforte the same after she is purged. The first, is as a bathe made of Christs [Page 413] owne pretious bloode, to washe and clēse our woundes therein: the secōde as a most comfortable and riche garment, to couer our soule after she is washed. In the first, Christ hath left with his spouse the Church, al his authoritie, which he hath in heauē or earth to remit sinnes: in the se­cōd, he hath left him self, & his owne flesh and bloode, to be a pretious foode, wher­with to seede and cherish our soule after her sinnes be remitted.

Besides al thes; ther yet remaineth an other benefite which we cal the benefite The 6. be­nefite. Of preser­uation and inspiratiō. of Preseruation; wherby God hath kept and preserued vs from infinite dangers, wherūto many others before vs haue fal­len, and into which our selues had fallen in like maner, if gods-holie hande had not stayed vs: as from heresie and infide­litie, and manie other greeuous sinnes: but especially, frō death & damnation, which longe a goe by our wickednes, we deser­ued to haue bene executed vpon vs. Wherunto maie be annexed also the most singuler benefites of godlie inspirations and admonitions, wherby God hath of­ten both knocked inwardlie at the dore Apoc 3. of our conscience, and warned vs out­wardly by so many wayes and meanes, as are good bookes, good sermons, good ex­hortations, good companie, good exāple of others, & a thousand other most merci­ful means besides, which at diuers times he hath vsed and doth vse, therby to gaine vs and our sowles vnto his eternal king­dome, [Page 414] by stirring vs vp to abandon vitious life, and to betake ourselues to his holy and swete seruice.

Al which most rare and excellent be­nefites, being measured either according Circumstā ­ces of bene­fites. to their inestimable value in themselues, or according to the loue of that harte from which they do proceede, or els if we respect the maiestie of the giuer, or meanesse of the receyuer: ought in reason to moue vs most vehementlie to gra­titude towardes so bountiful a bene­factour. And this gratitude shoulde be, to resolue ourselues at length, to serue him vnsaynedlie, & to preferre his fauour be­fore al wordlie or mortal respectes whatsoeuer. Or if we can not obtaine so much of ourselues; yet at leastwise not to offende him anie more by our sinnes and wickednes.

There is not so fearse or cruell a nature in the world, (as I noted before,) but is mollisied, allured, and wōne by benefites: And stories do make reporte of straunge A Flian. in [...]. animal. examples in this kinde, euen among brute beastes; as of the gratitude of lyons, dog­ges, and other like, towardes their mai­sters and benefactours. Onliean obstinate sinner is he, among all the sauuage creatu­res that are, whom neither benefites can moue, nor curtisies can mollifie, nor pro­mises can allure, nor gyftes can gayne, to the faithfull seruice of God his Lord and maister.

The greatest synner that is in the [Page 415] world, if he geeue his seruante but twen­tie nobles a yeare, or his tennant some The intolle­rable ingra titude of a sinner to­vvards God litle farme to liue vpon; if they for this, should not serue him at a becke; he crieth out of their ingratitude. But if they should further malitiouslie seeke to offende him, and to ioyne in amitie with his professed enimie: how intollerable a matter would this seeme in his conceit? And yet him self, dealing much more ingratfullie and iniuriouslie with almightie God, estee­math it a matter of smal consideration, & easely pardonable. He dealeth (I saie) far more ingratfullie with God; for that he hath receyued a thousand folde for one, in respect of all the benefites that one mor­tal man can gyue vnto an other. Seing, that of God, he hath receyued al in al; the bread which he eateth, the grounde he treadeth, the light he beholdeth, the aire he enioyeth, and finally, what so euer he possesseth ether within or without his bodie: as also the minde with al her spiri­tual endumētes, wherof eche one is more worth, then ten thousand bodies.

Of this extreme ingratitude and iniurie, God himself is enforced to complaine in Godes com­plainte of sinners. diuers places of holy scripture, as where he saith; they repaied me euil for good. And yet much more vehemētlie in an other place, Psal. 34. he calleth the heauens to witnes of this iniquitie crving out: Obstupescite caeli super Iere. 20. hoc. O you heauens be you astonished at this. As if he should saye by a figuratiue kinde of speech; goe out of your wittes [Page 416] you heauens with meruaile, at this incre­dibile iniquitie of man to wardes me; For so he expoundeth the whole matter more Esa. 1. at large in an other place: ‘ Audite cals & auribus percipe terra, &c. Harken oye hea­uens, and thow earth bende hither thine eares: I haue nourished vp children and haue exalted them, and now they doe cō ­temne me.’ What a lamentable complaint is this of almightie God against most vile and base wormes of the earth? But yet he amplifieth this iniquitie more vehemētly by certaine examples and comparisons. The oxe (saieth he) knovveth his ovvner, & the asse knovveth the manger of his Lord and maister: but yet my people knovveth not me. VVoe be to this synful nation, to this people loden vvith [...], to this noughtie seede, to vvicked children. What complaint can be more vehement then this? what threatning can be more dreadfull then this woe, comming from the mouth of him which may punishe vs at his pleasure?

Wherfore (deare brother) if thou haue The cōclu­sion. grace, cease to be vngrateful to God any longer: cease to offend him which hath by so many waies preuented the with bene­fites: cease to render euil for good, hatred for loue, contempt for his father lie affe­ction towardes the. He hath done for the Isa. 4. al that he can: he hath geeuen the al that thow art: yea and (in a certaine maner) al that he is worth hym self: and meaneth besides, to make the partaker of al his glorie in the world to come, and requi­reth [Page 417] no more for al this at thy handes, but loue and gratitude. O my louing brother why wilt thou not yelde vnto him this his desire? why wilt thou not doe as much to him, as thou woldest haue an other mā to doe to the, for lesse then the ten thou­sand parte of thes benefites which thow hast receyued? for I dare bouldly saye, if thow haddest gyuen but an almes to a poore man at thy dore, thou wooldest thike him bounde to loue the for it, al beit besids this, ther were nothing in the that greatly might deserue his loue. But thy Lord and maister (setting a parte al his giftes bestowed vpon the) hath infinite causes to drawe thy loue vnto him, that is to saye, all the causes which any thing in the world hath in it to purchase loue, Causes of loue in God besides his benefites. and infinite more besydes. For, if all the perfections of thinges created both in heauen and in earth, that may procure loue, were ioyned together in one: as al their beautie, al their vertue, al their wis­dome, al their sweetnes, al their nobilitie, al their goodnes, and other like excellen­cies: yet thy Lord & Sauy our whom thou contemnest, surpasseth all thes, and that by infinite and infinite degrees: for that he is not onlie all thes thinges together: but morouer he is verie beautie it self, vertue it self, wisedome it self, sweetenes it self, nobilitie it self, goodnes it self, and the verie fountaine and welspring, from which by litles peeces and parcels al thes thinges are deriued vnto his creatures.

[Page 418] Be a shamed then (good Christian) of this thine ingratitude, to so great, so good, and so bountifull a Lord: and resolue thy self for the tyme to come, to amende thy course of life, and former behauiour towardes him. Say at lēgth with the Pro­phet, (hauing considered thine owne in­gratitude:) O Lord pardon me mine offences, for they are great in thy sight. I know there is nothing (ô Lord) which doth so much Psal. 24. displease the, or drie vp the fountaine of thy mercie, or so byndeth thy handes frō A brief Cō fession and Petition to God. doinge good, as doth ingratitude in the receyuers of thy benefites. Wherin hi­therto I haue exceeded al others. But I haue done it (ò Lord) in mine ignorance, not considering thy infinite giftes be­stowed vpon me, or what account thou wouldest demaunde againe of the same. But now, seing thou hast vouchsafed to make me woorthie of this special grace also, wherby to see & knowe mine owne errour & default: I hope hereafter by dire­ction of the same grace, to shew my self a better childe towardes the. O my God, I am vāquished at lēgth with cōsideratiō of thy loue: and how can I haue the harte to offend thee hereafter, seing thou hast pre­uented me so manie wayes with benefites, euen when I demaunded not the same? Can I haue hādes euermore to sinne agaīst thee, which hast gyuen vp thine owne handes, to be nayled on the crosse for me? No, no, it is to great an iniurie agaīst thee (ô Lord,) and woe worth me that haue [Page 419] dōneit so oftē heretofore. But by thy holy assistāce, I trust not to returne to such ini­quitie for the time to come, to which I beseeche the for thy mercie sake, from thy holie throne of heauen, to saye.

Amen.

OF WHAT OPINION WE SHAL BE CONCERNING THE MATTERS AFOR­said, at the time of our death. As also vvhat our state shalbe at that passage, and hovv different our iudgement from that it is novv. CHAPT. X.

THE holy scriptures doe teach vs, and experience maketh it plaine, that du­ring the time of this The indu­ration of some hartes. life, the commodi­ties, prefermentes, & pleasures of the world, doe possesse so stronglie the hartes of manie men, and doe hold them chained with so forcible enchauntmentes, being forsaken also vpon their iust desertes of [Page 420] the grace of God: that saye and threaten what a man can, and bring against then all the whole scripture, euen from the be­gynning of Genesis to the end of the A­pocalips, (as in decde it is al against synne and synners:) yet wil it preuaile nothing with them, being in that lamentable case, as either they beleeue not, or esteeme not, what so euer is saide to that purpose, against their setled lyfe and resolution to the contrarie. Of this we haue infinite ex­amples in scripture: as of Sodome and Go­morra, Gen. 19. with the cities ther about, which would not heare the warninges that good I ot gaue vnto thē. Of Pharao also and his court, whom al that euer Moyses Exo. 6. 7. 8. 9. could doe, ether by signes or sayinges, moued nothing at al. Of Iudas in like ma­ner, who by no sweet meanes or sharpe Math. 26. threatninges, vsed to him by his maister, could be brought to change his wicked resolution. But especially the holy Pro­phets sent by God, from tyme to tyme, to dissuade the people from their noughtie life, and consequentlie to deliuer them from the plagues that hanged ouer them; doe gyue abundant testimonie of this mat­ter, complaining cuerie where, of the hardnes of synners hartes, that wold not be moued with al the exhortations, prea­chings, promisses, allurementes, exclama­tions, threatnings, and thunderinges, that they could vse. The Prophet Zacharie shal testifie for all in this behalf; who faieth of the people of Israel a litle before their [Page 421] destruction. This sayeth the Lord of hostes, iudge iustije: wherunto presentlie he addeth: And they vvould not attende, but turning their backes Zach. 7. vvent avvaye, and stopped their eares, to the ende they might not neare; and they did obdurate their hartes as an adamant stone, to the end they might not heare the lavve, and the vvordes. vvhich God did send in his spirite, by the handes of the former Prophetes, vvherby godes great indignatiō vvas stirred vp against them.

This then is, and alwayes hath bene, the maner of dissolute worldlinges and re­probare people; to harden their hartes as an adamant stone, against any thing that can be told them for the amendement of their liues, and for the sauing of their soules. Whiles they are in health and pro­speritie, they wil not know God, as in an Esa. 1. other place himself complaineth. But yet as the Prophet saieth: God wil haue his daye, with thes men also, when he wilbe knowen. And this is, cognoscetur Dominus Psal. 9. iudicia saciēs. God wilbe knowen when he begineth to doe iudgmēt, which is, at the daye of their death; being in deed the next dore to their iudgement, according as S. Paul testifieth, saying; it is appointed for al Heb. 9. men once to die, and after that ensevveth iudge­ment.

This (I saye) is the day of God, most ter­rible, Isa. 2. 13. 34. 37. 61. sorowful, and ful of tribulation, to the wicked; wherin God wilbe knowen to be a righteous God, and to restore to euerie 2. Cor. 5. man according as he hath donne vvhile he liued: or as the Prophet describeth it; he vvilbe Psal. 75. [Page 422] knovven then to be a terrible God, and such as one, as taketh avvaye the spirite of princes; a ter­rible God to the kinges of the earth. At this daye, as there wilbe a great change in al The greate change of thinges at the daye of death. other thinges, mirth being turned into sorow, laughinges into weepinges, plea­sures into paines, stoutnes into feare, pride into despaire, and the like: so espe­ciallie wil there be a strange alteration in the iudgement and opinion of men: for that the wisedome of God, wherof I haue spoken in the former chapters, and which (as the scripture saieth) is accounted folie by the vvise of this vvorld; wil then appeare in 1. Cor. 2. her likenes, and, (as it is in verie deede,) wilbe confessed by her greatest enimies, to be the onlie true wisedome; and al carnal wisdome of worldlinges, to be Rom. 8. 1. Cor. 1. meere folie, as God calleth it.

This the holie scripture setteth downe clerelie, when it describeth the verie spee­ches and lamentations of the wise men of this world, at the last daye, concerning the state of holy men whom they despi­sed in this life. ‘We senseles mē, did esteeme their life to be mere madnes, & their end to be dishonorable: but looke how they are now acconnted among the children Sap. 8. of God, and their portion is with the sainctes. We haue erred from the waye of trueth, and the light of righteousnes, hath not shined before vs, nether hath the sunne of vnderstanding appeared vnto vs. We haue weried out our selues, in the waye of iniquitie and perdition, and we [Page 423] haue walked craggie pathes: but the waye of our Lord we haue not knowen.’ Hytherto are the wordes of holie scrip­ture: The lamē ­tation of vvicked mē in the ende. wherby we may perceyue, what great change and alteration of iudge­ment there wilbe at the last daye, from that which men haue now: what conses­sing of folie, what acknowledging of er­rour, what hartie sorow for laboure lost, what fruiteles repentance for hauing runne a-wrie. O that men would ponder and consider attentiuely these thinges now. VVe haue vveried out our selues (saye thes miserable men) in the vvayes of iniqnitie and perdition, and vve haue vvalked craggie pa­thes. What a description is this of lamen­table wordlinges, who beate their brai­nes dailie, and wearie out them selues, in the pursute of vanitie and chasse of this worlde, for which they suffer notwith­standing more paine often times, then doe the iust in purchasing of heauen? And when they arriue at the last daie, to the gate of death, weried and worne out with trouble and toyle; they finde that al their labour is lost, all their vexation taken in vaine. For that the litle pelfe which they haue scraped together in this world, & for which they haue struggled and drudged so extremely; wil auaile thē nothing at that instant, but rather en­crease exceedingly the burden of their af­flictions. Three cau­ses of great miserie in death. Which afflictions shalbe so ma­nifold, greeuous, and intollerable in the wicked: as no mind created may perfectly [Page 424] conceyue the same, but he that seeleth them; albeit in part some smal coniecture may be made therof by thes three general pointes ensuing, wherunto the rest may be referred.

THE FIRST IS, THE excessiue paines which commonlie mē suffer in the THE. 1. matter. OF miserie in death. separation of their soules and bodies; which hauing liued so longe time toge­ther, vnited as two deare frendes in loue and pleasure, are now most loth to parte, were it not that violently they are enfor­ced therunto. This paine may partlie be conceyued; if we would driue out life, but from the least parte of our bodie, as for example, out of our litle fingar, like as sur­geans are wont to doe, when they wil mortifie any one place, to make it breake. What intolerable paine doth a man suf­fer, before this member be dead? what ra­ging greefe doth he abyde? If then the mortifying of one litle parte onlie, doe so much afflict vs: Imagine, what the vio­lent mortifying of al the partes together wil doe. For we see that first the soule is driuen by death to leaue the extreamest partes, as the toes, feete, and fingers: then the legges and armes, and so consequently one parte dieth after an other, vntill life be restrained onlie to the harte, which holdeth out longest as the principal part; but yet finallie must be also constrained to render it self, though with neuer so much paine and resistance. Which paine how great and stronge it is, may appeare [Page 425] by the breaking in peeces of the verie stringes and holdes wherwith it was en­uironed, through the excessiue vehemen­cie of this deadlie torment.

Neuertheles, before it come to this pointe of yelding; no man can expresse the cruel conflict that is betwixt death and her, and what distresses she abideth in the time of her agonie. Imagine that a A simili­tude expres­singe the paines of death. prince possessed a goodlie citie in al peace, wealth, and pleasure, and greatlie frinded of al his neighbours round about him, who promised to assiste him in al his needes and affairs; & that vpon the sudden, his mortal enimie should come and be­siege this citie, and taking one holde af­ter an other; one wall after another; one castell after an other; should driue this prince onlie to a litle tower and besiege him therin, al his other holdes being beaten doune, and his men slaine in his sight: what feare, anguishe, and miserie woold this afflicted prīnce be in? How of­ten would he looke out at the windowes & loope holes of his tower, to see whe­ther his friendes and neighboures would come to help him or no? And if he saw them all to abandone him, and his cruel enemie euen readie to breake in vpon him; would he not (trow you) be in a most pitiful plight? Euen so then fareth it with a poore soule, at the hower of death. The bodie wherin she raigned like a iolie princesse in al pleasure, whiles it flori­shed; is now battered and ouerthrowen [Page 426] by her enimie, which is death: the armes, legges, and other partes wherewith she was fortified as with walles and wardes during time of health, are now surprised and beaten to the grounde, and she is dri­uen onlie to the harte, as to the last and extremest refuge, wherein also she is most fearcelie assayled in such sorte, as she can not possiblie hold out longe. Her dearest friendes who soothed her in time of pro­speritie, and promised assistance, as youth, agilitie, strength, courage, diet, phisicke, and other humane helpes; doe now vtter­lie abandone her: the enimie wil not be pacified or make any league at al, but night and daye assaulteth this Turret wherein she is retired, and which now beginneth to shake and shiuer in pecees, in such sort, as she expecteth hourelie when her enimie in most raging & dread­ful maner, wil burst in vpon her.

What thinke you is now the state of this afflicted soule? It is no maruaile if a wise man become a foole, or a stoute worldling most abiect in this instant of extremitie, as we often see they doe, in such sorte, that they can dispose of no­thing well either towardes God or the world at this houre. The cause wherof is, the extremitie of paines oppressing their mindes, (as S. Austē wel noteth) ge­uing An admo­nition of S. Augustin. vs ther withal a most excellent fore-warning of this daie, if men were so hap­pie as to follow it. ‘When you shalbe in your last sicknes deare bretheren (sayeth [Page 427] he) ò how harde and painful a thing wil Ser. 48. ad Frat. in Ercmo. it be, for you to repent of your faultes committed, and of good deedes omitted? and why is this? but onlie, for that all the intentiō of your minde wil runne thither, where al the force of your paine is? Manie impedimentes shall let men at that day. As the paine of the bodie, the feare of death, the sight of children, for the which their fathers shall often times thinke thē selues damned; the weeping of the wife, the flatterie of the world, the temptation of the deuil, the dissimulation of phisi­tions for lacre sake, and the like. And be­leeue thou (ò man) which readest this, that thou shalt quickelie proue al this trew vpon thy self; and therfore I beseech the, that thou wilt doe penance before thou come vnto this last daie. Dispose of thy house, and make thy testament whyle thou arte whole, while thou art wise, while thou art thine owne man: for if thou tarie vntil the last daie, thou shalt be led whether thou wouldest not.’Hi­therto are S. Austens words.

THE SECONDE THING which THE. 2. matter. OF miserie in death. shal make death most terrible and grie­uous to a worldlie man; is the sudaine parting, (and that for euer and euer) from al the thinges which he loued most dea­rely in this life; as from his riches, pos­sessiōs, honours, offices, faire buildinges, goodlie apparel, and rich iewels: as also from wife and children kindred and frin­des, and al other earthly delightes and [Page 428] commodities, wherewith in this life he thought him self a most happie man. And now to be plucked from thes vpon the sudaine, without hope euer to see or vse them againe, and that often times when he least doubteth any such matter: must needes be a pointe of extreme griefe; es­peciallie, if he be in the state which holie Iob describeth when he saith. The vvicked Iob. 21. man dieth vvhen he is strōge and vvhole of bodie, riche & happie; vvhile his entrals are ful of fatte, and vvhiles his bones are vvel vvatred vvith marooe. O Iesu, what a griping griefe, how intollerable a torment vvil this be? O how true an oracle is that of God which saieth: ‘ O mors, quam amara est memo­ria tua, homini pacem habenti in substantiis suid? Eccle. 41. O death, how bitter is thy memorie vnto a man, that hath peace and rest in his sub­stance’ & riches? as who would say, there is no greater bitternes or greefe in the world to such a man, then to remember or only thinke on death; but much more to taste and trie it himself, yea and that im­mediately, when it shalbe saied vnto him, as Christ reporteth it was vnto that great wealthie man in the Ghospel, which had his barnes ful, and was nowe come to the highest top of his felicitie; Thou soole, euen Luc. 12. this night thy soule shalbe taken from the; and then vvho shal enioy al that vvhich thou so pain­fully hast scraped together?

O deare Christiā, it is impossible for any The sorovv of leavinge al. mortal tōgue to expresse the doleful state of a worldlie man in this instāt of death, [Page 429] when nothing of al that he hath gathered together with so much labour and toile, and wherin he was wont to repose so great affiance, wil now auaile him any longer, but rather afflict his soule with the memorie therof, cōsidering that now he must leaue al to others, & goe him self to gyue accounte for the gathering and vsing of the same, (and that perhaps to his eternal damnation,) whiles in the meane time other companions in the world, doe liue merilie and pleasantlie vpon that he hath gotten; litle remembringe and lesse caring for him, that perhaps lieth bur­ning in vnquēcheable fire for thos riches vnrighteously heaped and left vnto them. This vndoubtedly is a most woful and la­mentable point, which shal bring manie a man, to greate sorow and anguishe of harte at the last daye; when al earthlie ioyes must be left, al pleasures and com­modities foreuer abandoned. O what a doleful daye of partinge wil this be? what wilt thou saie, (my frende) at this daye, when al thy glorie, al thy welth, al thy pompe, is come to an ende? What art thou the better now to haue liued in credit with the world? in fauour of princes, ex­alted of men; feared, reuerenced, and ho­noured of al sortes; seing at this instant al thy iolitie, pride, and pompe is at an ende, al thy former felicitie is arriued now to her euerlasting periode?

BVT NOVV BESIDES al this; THE. 3. matter. there is a third thing which more then al [Page 430] the rest, wil make this daie of death to be OF miserie in death. most dreadful & miserable vnto a world­lie man: to witt, the consideration what shall become of him, both in bodie and soule. And as for his bodie; it wilbe no smal horrour, to thinke vpon that saying of holie scripture; the end of the vvicked [...] Eccle. 10. fleshe, shalbe fire and vermine, and his inheritāce shalbe serpentes, beastes, and vvormes; that is, it must be throwen out to be the foode of vermine. That bodie, I meane, which was before so delicatelie entertained, with al varietie of meates, softe pillowes, and beddes of doune; so trimlie set forth in apparel, and other ornamentes; where­vpon the winde might not be su fred to blow, nor the sunne to shine: that bodie (I saye) of whose beautie there was so much pride taken, and wherby so great vanitie and sinne was dayly commited; that bodie, which in this world was ac­customed to all pampering and nicenes, & might abide no austeritie, or discipline at al: must now be forlorne and aban­doned of all men, and left only for apraie to be deuoured of wormes. Now the time is come, when thos wordes of God must be fulfilled which he vttered by his Pro­phet against delicate people: In that day God shal pul of al ornamentes, chaines, braselets, Esa. 3. ringes, Iuels, pomanders &c. and then shal be, in steed of svveet sauours, stinch; ī place of rich gird­les, [...] for could heare, [...]. &c. Al which bodilie disgrace and miserie, albeit it can not but breed much horrour in the [Page] hart of him that lieth a dying: yet is this nothing in respect of the dreadful cogita­tions, Cogitations of him that lieth in dying. which he shal haue touching his soule: to wit, what shal become therof; whether it shal goe after her departure out of the bodie? And then considering that she must appeare before the iudge­ment seate of almightie God, and there receyue sentence, either of vnspeakeable glorie, or insupportable paines: he falleth to consider more in particuler, the daun­ger therof, by comparing godes iustice and threates (set doune in holy write against sinners,) with his owne life: he begineth to examine the witues, (which is his conscience,) and findeth the same readie to laye infinite accusations against him, when he commeth to the place of iustice.

And now (deare Christian brother) beginneth in deed the inexplicable mise­rie of this poore afflicted man; now doe al the multitude of his sinnes present thē selues before his face; now doth he in deed see verified that sentence of sacred Scripture; In fine hominis denudatio operum. Eccle. 11. ‘The workes of euery man are laid open at his ende.’Now doe master before his eyes all Gods threats against wicked li­uers; nether is ther any one seuere saying of holy writ pronounced against sinners, which now doth not offer it self vnto his minde. Our ghostlie enimie which in this life laboured to keepe al these thinges frō our cōsideration, therby the more easely, [Page 432] to entertaine vs in sinne and pleasure; wil now laye al and more, before our face, amplifying and vrging euerie point to the vttermost, and alleaging our conscien­ce in euery thing for his witnes. Which when the poore soule in dying can not deny; she must needs therby most vehe­mently be terrefied: and so we see it daily come to passe, euen in many most vertuous and holie men: whereof S. Ierome repor­teth Ierom in vita Hila­rionis abba. a verie memorable example of bles­sed S. Hilarion, whos soule being greatly frighted with thes confiderations, and exceeding loth to depart from his bodie; at length after long conflict, he tooke hart & said, goe forth my soule, goe forth, vvhy art thou so sore affraid; thou hast serued Christ al­most threescore & ten yeres, & art thou novv so fearful to depart? To like effect also the holie martyr of god S. Cyprian telleth of aver­tuous Cyp. lib. de mortalit. and godlie bishoppe, which dyinge in his time, was greatlie terrified at the houre of death, notwithstanding he had liued verie vettuouslie; vntil at length Christ Note here that Bun. re­iecteth not only thes au­thorities of S. Cypriā & Possidonius, but also she vvhole dis­courses fo­lovving of S. Augu­stine, S. Gre­gorie, and of venerable Bede: for that they talke of apparitions. appearing vnto him in the forme of a goodlie yong man, rebuked him in thes wordes; you are affraid to suffer, and out of this life you vvil not goe; vvhat thē shal I doe vnto you? which wordes and example S. Austen did often vse to recount talking of this matter, as his scholar Possidonius re­cordeth in his life.

Now then, if good men and saintes are so a fearde at this passage, yea such as had serued God with al puritie of life, & per­fect [Page 433] zeale for the space of three score and ten yeres together: what shal they be, which scarcely haue serued him in deed one daye in al their liues, but rather haue spent their yeres in sinne and vanitie of this world? shal not these mē (trow you) be in greate extremitie at this passage? Surely S. Augustine describeth the same verie effectuously in one of his sermons, and (according to his manner) doth gyue a notable exhortation vpon the same. If you wil know dearlie beloued (saith he) Ser. 50. ad fiatres in Eremo, and cap. 1. de vanitate se­culi. with how greate feare & paine the soule of man doth passe from the bodie: marke diligently what I shal saie vnto you. ‘The Angels at that hower, shal come to take the soule and bring her before the iudge­ment seate of a most dreadful iudge: and then she callinge to minde her wicked deedes shal beginne exceedingly to feare and tremble, and would gladlie flie and leaue her deedes behinde her, seekinge to entreate the Angels, and to request but one hower space of delaye. But that wil not be graunted: and her euil workes cry­ing out al together shal speake against her, and save, we wil not staye behinde or parte from the, thou hast done vs, and we are thy workes, and therfore we wil fol­low the whether soeuer thou goest, yea euen vnto the seate of iudgement. This (loe) is the state of a sinners soule, which partinge from his bodie with most hor­rible feare, goeth onwardes to iudgemēt loden with sinnes, and with infinite con­fusion. [Page 434] Contrariwise the iust mans soule goeth out of his bodie with greate ioye and comforte, the good Angels accom­paininge her, with exultation. Wherefore (brethren) seinge these thinges are so; doe you feare this terrible hower of death now, to the ende you maye not feare when you come vnto it. Foresee it now, that then you maye be secure.’ Thus farre S. Augustine.

And for that this holie father & lear­ned Doctour in Christes Church, maketh mentiō in this place of good and euil An­gels which are redie at the houre of death Appearing of Augels at the houre of death. to receyue the soules of such as depart out of this life: it shal not be from our purpose to note, that oftentimes God doth permit the apparitions of Angels both good and euil, as also of other saintes, to some men lyinge on their death beddes, for a tast ether of comforte or sorow, touchinge that which shal ensue in the world to come. And this is also one singuler priui­ledge, among other belonging to this pas­sage. And concerning the iust, I haue she­wed before an example out of S. Cyprian and S. Augustine touching one to whome Christ appeared at the hower of his death. And S. Lib. 4. ca. 11. 12. 13. 14. &c. Gregorie the greate, hath diuers like narratiōs to that purpose i the fourth booke of his dialogues. As for ex­ample sake, of one Vrsinus, to whom the blessed Apostles S. Peter and S. Paule ap­peared. But as concerning euil spirites and wicked Angels, which shewed thē selues [Page 435] vnto diuers sinners at the houre of death, and denounced vnto them their eternal damnation, and horrible tormentes ap­pointed in hel: we haue manie and most terrible exāples, recorded in many graue & aunciēt writers. As among other, that recorded by S. Gregorie of one Chriso­rius Lib. 4. diad. cap. 38. a greate riche man, but as ful of sinne as of wealth, to whome lying on his death-bed, the infernal fiendes in most vglie māner appeared, shewing how now he was deliuered into their power, and therfore would neuer depart from him vntil he dying, left his soule vnto thē to be caried to eternal tormentes.

The like examples doth venerable Bede recount to haue happened in our countrie Lib. 5. hist. Angl. c. 14. about his time. And among other, of a cer­taine wicked Courtier in great fauour with king Coenride, to whom lying in the panges of death, and being now a litle recouered; both the good and euil Angels appeared visibly; the one laying before him a verie smal booke of his good deedes, the other a greate huge volume of his enormous crimes. Which after they had caused him to reade; by the permissiō of the good Angels, they seazed vpō him, assignig also vnto him the certaine houre of his departure, according as both him selfe confessed openlie, to al that came to visit him; and as by his horrible & despe­rate death ensuinge (at the very hower by them appointed,) he manifestlie con­firmed. The like storie recordeth he in the [Page 436] chapter folowing, of one whom he knew Beda lib. 5. cap. 15. him self; and (as both he, S. Gregorie, and S. Cyprian also doe note,) al these & such other visions, were permitted for our sake which doe yet liue, and maye take com­moditie by the same; and not for their good that died, whom they nothing at al auailed.

Which being so deare Christian bro­ther; The appli­cation of al that haith bene said. that is, this passage of death being so terrible, so daungerous, & yet so ineui­table as it is: seing so manie mē doe perish and are ouer whelmed daylie in passing ouer this perilous gulfe, as both holie scriptures and auncient fathers doe testi­fie by examples & recordes vnto vs: what man of discretion would not learne to be wise by other mens dangers? or what rea­sonable creature would not take heede & looke aboute him, being warned so ma­nifestlie and apparantlie, of his owne pe­ril? if thou be a Christian, and doest be­lieue in deede the thinges which Christiā faith doth teach the: thē doest thou know an I most certainlic belieue also, that of what state, age, strength, dignitie, or con­dition, so euer thou be now; yet must: hy self (which now in health & mirth doest real this point, and thinkest the same litle appertainig vnto thee) one of these daies, (and that perhaps very shortlie after the readinge hereof,) come to proue al these thinge, in thine owne person: that is; thou must with sorow and griefe been­forced to thy bed, and there after al strag­gliges [Page 437] with the dartes of death, thou must yelde thy bodie which thou louest now so dearly, to be the baite of wormes, and thy soule to the trial of iustice, for her doinges in this life.

IMAGINE THEN (my friend,) euē thou I saye, which art so fresh and froe­licke A VERY profita­ble consi­deration. VPON he premisses. at this instant, that the ten, twentie, or two yeres, (or perhaps two monethes or daies,) which thou hast yet to liue, were now come to an ende, and that thou were euen at this present, stretched out vpon a bed; wearied and worne with do­lour and paine; thy carnal frindes about the weepinge and howlinge and desiring thie goodes; the phisitions departed with their fees, as hauing gyuen the ouer; and thou lyinge there alone mute and dumme in most pitiful agonie, expecting from moment to momēt, the last stroke of death to be gyuen vnto the. Tel me in this instāt, what would al the pleasures and commo­dities of the whole earth auaile the? what comfort or ease would it be vnto the now to haue bene of honour in this world; to haue gathered wealth and purchassed much; to haue borne office, and enioyed the princes fauour; to haue left thy chil­dren and kinred in aboundance; to haue trodden donne thine enimies; to haue stir­red much, and borne greate swaye in this life? what pleasure (I saye) or benefite would it be to the, to haue bene beautiful, to haue bene gallant in apparel, goodlie in personage, glittering in golde? would [Page 438] not al thes thinges rather afflict then pro­fit thee at this instant?

No doubt but now, thou shouldest wel see & throughlie perceaue the vanitie of The cogi­tation and speeche of the soule at the last day. Prou. 11. thes trifles; thou shouldest proue true the saying of the wise man; non proderūt diuitie in die vltionis, riches wil profit nothing in the day of Gods reuēge. That most excel­lent demaunde of holie Iob, would often­times offer it self vnto thie remembrāce; Quid ad cum pertinet de domo sua, post se? ‘What Iob. 21. hath a man to doe with his house, fami­lie, or kinred after he is gone;’ what good, what comfort shal he take therby? VVho Iere. 15. vvil haue mercie of the, (saith God to Ierusa­lem by his prophet Ieremie,) or vvho vvil be sorovvful for the at this day? vvho vvil goe to intreate for thie peace? Thou bast abandoned me, saith God; thou hast gone from me; and novv vvil I strech out my hand, and kil the. And yet further by an other prophet he demādeth of wicked men; VVhat vvil ye doe in this day Esa. 10. of my visitation, and of calamitie that commeth vpō you? to vvhose helpe vvil ye flie? vvher vvil ye leaue your glorie? And in an other place expressīg yet more effectuallie their state and miserie, he saith: they shal crie to the Iere. 11. Godes vvhom they serued in this life, and they shal not saue them, in this time of affliction: that is, they shal crie & cal vpon their frēdes, acquaintance, wealth, honour, and other idoles which they serued more then God in this life, but they shal receaue no help or comfort from them.

O deare Christian brother, what diffe­rence [Page 439] of cogitatiōs, what chāge of iudg­mentes, what discouerie of vanities wil this day bring? Thy harte within thee wil now beginne to reason; Loe, heere is an A lamen­table com­plaint. end now of al my delites and worldlie prosperities. Al my ioyes, al my pleasures, al my mirth, al my pastimes, are now fini­shed. Where are my friendes that were wont to laugh with me; my seruātes wont to attende vpon me; my children wont to disporte the time with me? where are al my coches and horses, wherwith I was wont to make so goodlie a shew; the cap­pes and knees of people accustomed to honour me; the troupes of suters follo­wing me? where are al my daliances and trickes of loue; al my pleasant musicke; al my gorgeous buildinges; al my costlie feastes and banquettinges? And aboue al other, where are now my deare & sweete frindes, who seemed they would neuer haue forsaken me? But (alas) al are now gone, & haue left me heere alone to aun­swere the reckoninge for al, and none of them wil doe so much as to goe with me to iudgement, or to speake one worde in my behalfe. Woe worthe me, that I had not foreseene this daye rather, and so haue made better prouision for the same. It is now to late; and I feare me, I haue pur­chased eternal damnation, for a litle plea­sure; and haue lost vnspeakable glorie, for a fleetinge vanitie. O how happie, and twise fortunate are they, whoe so liue as they may not be a fearde of this daye? I [Page 440] now see the difference betwixt the endes of good and euil, & maruaile not though the scriptures saye of the one, the death of sainctes are precious: And of the other, the death of sinners is miserable: O that I had li­ued so vertuouslie, as some other haue donne; or as I had oftē inspirations from God to doe; or that I had done the good deedes I might haue donne: how sweete and comfortable woold they be to me now in this my last, & extremest distresse?

To thes cogitations and ruful speeches (my louing brother,) shal thie soule be The Con­clusion. driuen at this last howr of her depar­ture, if now thou preuent it not, by wis­dome and diligence. For which preuen­tion, To meās to preuent the terrour of death. the spirit of God hath reueiled vnto vs two principal means: the first wherof, is, the diligent excercise of good workes in this life, wherunto Christ him self as­sureth 1 a good and happie passage at our death. For so he pronounced plainlie by a voice from heauen, to his deare Apostle S. Iohn: they shal novv rest & repose from their labours; for that their good deedes doe follovv Apoc. 14. them. And holie Dauid the prophet, ex­presseth the maner of a good mans depar­ture more in particuler, saying: Dominus opem seret illi super lectum doloris cius. God Psal. 4. shal help and assist him vpon the bed of his sorow; that is, vpon the bed of his last departure, which to a worldlie man, may rightlie be called the bed of sorow, for that it is nothing els, but a collection and heape of al sorowes together.

[Page 441] The second meane wherby to preuent this sorowful day, is, continuallie to pre­meditate 2 and hold in mind the coming therof, as holie Iob did, who saith of him self: al the dayes of my life, doe I attend the com­ming Iob. 14. of my change or departure from this vvorld. Out of which attētion & premeditation, doe proceede sundrie most excellent ef­fectes and frutes, for preuention of al euil that may insue at that day. The first wher­of, 1 is, to stand in continual awe and feare of death, as holie Dauid did, who confes­sed of him self, that the feare of death vvas Psal. 54. fallen vpon him. Out of which feare doth proceed a second effect of great weight in 2 mans life, named heedfulnes or sollicitude, which the blessed mā Iob had by his for­named meditation of death; for so he saith of him self, that, by consideration, he vvas Iob. 23. made sollicitous vvith scare, and therupon he addeth further, that he doubted al his Iob. 9. vvorkes. In which case S. Paul also signi­fieth him self to be, when he exhorted al men to be careful to doe good vvorkee vvhiles 1. Cor. 7. they haue time; and, for that this time is but short; so to vse this present vvorld, as though they vsed it not. The third effect that followeth by the meditation of death, is the vnderstan­ding 3 of our owne basenes and vilitie, wherunto S. Paul exhorted the Corin­thians when he said vnto them. Except you be reprobates you knovv your selues. For he 1. Cor. 7. that thinketh often vpon the state of a dead man, shal easilie confesse with saint Iacob. 4. Esa. 4. Iames, that our life is a vapor; and with Esay; [Page 442] that al the glorie of man, is but as a flovver of the field. And wil finallie say to him self with the wise man. Quid superbit terra & Eccle. 10. cinis? Whie doth earth and dust ware proude, and take so much vpon it?

Thes are three most excellent effectes 4 that doe insue, by frequent meditation and consideration of death. But besides thes, ther followeth also a fowerth, which is the casting from vs of al superfluous worl­dlie cares, which are commonlie in them that consider not ther ende, according as the wise man warneth vs when he saith; God hath giuen (or permitted) to the sinner, Eccle. 2. affliction and superfluous care to scrape and ga­ther together, to leaue it to such as to God it shal best please. And out of this effect, is ingēdred 5 by litle and litle and by degrees, an other more high and excellent thing, called the cōtempt of creatures for the loue of their Greator, wherunto S. Paul was arriued when he wrote thos finie wordes; I doe Phil. 8. esteeme al thinges as dunge, for the gaining of 6 Christ. And from this proceedeth an other (which is the sixt and last,) called the cō ­tempt, or rather the loue and desire of death. Which S. Paul also had attained vnto, when he said of him self. I doe desire to be dissalued, and to be vvith Christ. And the holie prophet Dauid, who said in the be­ginning (as you haue heard,) that the feare of death vvas fallen vpon him: came at length to Psal. 41. crie out; my soule doth thirst after God, that is the liuelie vvel-spring; vvhen shal I come, and appeare before the face of God? So that from [Page 443] the feare of death, (which is the first ef­fect that springeth of the remembrance The highest felicitie of Saintes in this life. & meditation therof,) he was come now to the loue and most earnest desire of the same, which is the highest degree of com­fort, and the most supreme felicitie that saintes doe arriue vnto in this life.

Endeuour then (my deare Christiā bro­ther) by frequent and diligent premedi­tation The con­clusiō of al. of this passage, to attaine to this fe­licitie, or at least wise, to some parte or degree therof. Feare death now, that thou maist not feare it then. For as God by his holie spirite assureth the; he that feareth Eccle. 1. novv, shal be in securitie at the last, in the day of his departure. Nay, as holie Iob further des­cribeth Iob. 5. the matter; ‘he shal laugh at that day whē other mē are in spoile & famine; he shal not feare the beastes of the earth; his legue shal be with the stones of Na­tions; that is, he shal be no more moued or terrified with comming of death, then stones are; he shal see, that his taber­nacle shal be that day in peace; he shal en­ter into his sepulcher, in al aboundance, as a mow of corne in the haruest time: that is; he shal departe hence in aboundance of al grace and merit at the houre of his death, which to a vertuous man, is the day of haruest, wherin he shal reape the re­wardes of his good deedes which he hath sowen in this life.’Thus describeth Iob the blessed departure of a godlie man, cōcluding his whole discourse with this admonition and exhortatiue clause; [Page 444] Ecce, hoc ita est; quod auditum, mente pertracta ‘Behold, this thing is as I haue said; which Iob. 5. thou hauing vnderstoode, passe it not ouer sleightlie, but reuolue and dis­cusse the same diligentlie in thie minde.’

OF THE GREATE AND SEVERE PAINES AND PV­NISHMENTES APPOIN­ted by God for sinners after this life. As also of tvvo kindes and sortes: herof, the one temporal for them that shal be sa­ued, th' other eternal for the damned. CHAPT. XI.

AMONGST all the meanes which God vseth towardes the children of men in this life, to moue them to the resolu­tion, wherof I en­treate; the strōgest & most forcible is, the consideratiō of punishmentes prepared by him for rebel­lious [Page 445] sinners and transgressours of his cō ­maundemēts. Wherfore he vseth this mo­tiue often, as may appeare by al the pro­phetes, who doe almost nothing els but threaten plagues and destruction to of­fendours. And this meane hath oftentimes The force of feare. preuailed more then anie other that could be vsed, by reason of the natural loue which we beare towardes our selues; and consequentlie the natural feare which we haue of our owne danger. So we reade Ion. 5. that nothing could moue the Niniuites so much as the fortelling them of their im­minent Math. 3. destruction. And S. Iohn Baptist, albeit he came in a simple and contempti­ble maner: yet preaching vnto the people the terrour of vengeance to come, and that the Marc. 1. axe vvas novv put vnto the tree, to cut dovvne for the fire al such as repented not: he moued Luc. 3. the verie publicanes & souldiers to feare, (being otherwise people of verie harde metal) in such sort, as they came vnto him vpon this terrible embassage, and asked what they should doe to auoide these pu­nishmentes?

For which cause, hauing now cōsidered in the former chapters of death, and of godes seuere iudgment ensuing thervpon, (wherin euerie man hath to receyue ac­cording to his workes in this life:) it fol­loweth 2. Cor. 5. that we consider also of the pu­nishmentes which are appointed for thē that shalbe founde faultie ī that accounte, hereby at leastwise (if no other conside­ration wil serue,) to induce Christians to [Page 446] this resolution of seruinge God. For as I haue noted before, if euerie man haue na­turallie a loue of him self and desire to cō ­serue his owne ease: then should he also haue feare of peril, wherby he is to fal into miserie & calamitie. This expresseth S. Bernard verie excellently according to In serm. de primordii. his wonte. ‘O man (saieth he) if thou haue left al shame, (which appertaineth to so noble a creature as thou art:) if thou feele no sorow (as carnal men doe not:) yet loose not feare also which is founde eué in brute and sauage beastes. We vse to loade an asse and to werie him out with laboure, and he careth not, because he is an asse: but if thou wouldest thrust him into fire, or flinge him into a ditch, he would auoide it as much as he coulde, for that he loueth life and feared death. Feare thou then, and be not more insensible thā a beast: Feare death, feare iudgment, feare Prou. 9. hel. This feare is called the beginning of wisdome, and not shame or sorow; for that the spirite of feare is more potent to resist sinne, then the spirite of shame or sorow. Wherfore it is saide, remember the Eccle. 7. ende and thou shalt neuer sinne; that is, remem­ber the final punishmentes appointed for sinne, after this life.’Thus far S. Ber­narde.

First therfore to speake in general of Three con­iectures of shegreatnes of Gods pu­nishmētes. the punishmentes reserued for the life to come: if the scriptures did not declare in particular their greatnes vnto vs; yet are there manie reasons to persuade vs that [Page 447] they are most seuere, grieuous, and intolle­rable. Psal. 71. Deut. 10. For first, as God is a God in al his workes, that is to saye, greate, wounder­ful, and terrible: so especiallie he sheweth the same in his punishmentes: being called Psal. 4. Psal. 93. for that cause in holy scripture, Deus iusti­tiae, God of iustice: as also, Deus vltionum, God of reuenge. Wherfore seing al his other workes, are maiestical and excee­ding 1. His Maie­stie. our capacities: we may likewise ga­ther that his hande in punishment, must be also most wonderful. God himself tea­cheth vs to reason in this maner, when he Iere. 5. sayeth: And vvil ye not then feare me? and vvil ye not tremble before my face? vvho haue set the sande, for limites to the sea; and haue giuen the vvaters a commaundemēt neuer to passe the same; no not then, vvhen they are most troubled, and the vvaues therof most outragious? As who would say; if I be wonderful and doe passe your imagination, in these woorkes of the sea and other of this world, which you be­hould dailie: then haue yee iust cause to feare me, considering that my punishmētes are like to be correspondent to the great­nes of my other actions. 2. Gods mer­cie.

An other coniecture of the great and seuere iustice of God in punishing, may be the consideration of his infinite and vn­speakable mercie; which, as it is the verie nature it self of God, and consequently, without ende or measure, as his godhead Psal. 84. is: so is also his iustice. And these two, are the two armes (as it were) of his diuine Maiestie, embracing & kyssing one th' o­ther, [Page 448] as the scripture saieth. And therfore as in a man of this world, if we had the measure of one arme, we might easely cō ­iecture the length of the other: so behol­ding daily the wounderful examples of godes infinite mercie towardes them that doe repent: we may therby conceyue the seueritie of his Iustice towards such as he reserueth to punishment in the life to come, and whom for that cause, he calleth in holy writ, Vasa furoris; that is, vessels, Esa. 13. Psal. 7. of furie, wheron to exercise the rage of his dreadful and most terrible indigna­tion. Gods pa­tience.

A third consideration to induce vs to the vnderstāding of the greatnes of Gods punishmentes in general; may be his mar­uailous patience, and long suffering of sin­ners in this life. As that (for example) he permitteth diuers mē from sinne to sinne, from day to day, from yeare to yeare, frō age to age, to liue continually in the con­tempt of his Maiestie, and transgression of his commaundementes; refusing al per­suasions, allurementes, good inspirations, or other meanes of grace and fauor, that his merciful goodnes can deuise to offer for their amendment. And what man in the world could suffer this? or what mor­tal hart were able by inestimable sufferāce & for bearing in this life, to shew such pa­tience? but now if al this should not be requited with seueritie of punishment, in the worlde to come: it might seeme to be against the law of iustice and equitie, and [Page 449] so one arme in God to be longer then the other. S. Paule toucheth this reason in his epistle to the Romans, where he saith: duest thou not knovv that the benignitie of God is Rom. 2. vsed to bring thee to repentance? and thou by thy bard and impenitent hart, doest heape vp vengeace vnto thy self, in the day of vvrath and appearan­ce of Gods iust iudgementes, vvhich shal restore to euerie mā according to his vvorkes. In which sentence S. Paul vseth the phrase of hea­ping wrath or vēgeāce, to signifie therby, that like as the couetous man, doth laie vp money daily to make his heape en­crease; so the irrepentant sinner doth heape sinne vpon sinne: and God on the contrary side, heapeth vengeance to vengeance, vntil his measure be ful, to re­store in the ende, measure against measure, as Esa. 27. the prophet saith, and to paye vs home ac­cording to the multitude of our ovvne abhomina­tions. Iere. 16. Gen. 15.

This was the meaning of almightie God when he said to Abraham that the ini­quities of the Amorrheans vvere not yet com­plet: As also in the reuelations vnto S. Ionn Euangelist, when he vsed this conclusion of that booke: He that doth euil, let him doe yet more euil: and he that lieth in filth, let him yet Apoc. 22. become more filthie: for beholde I come quicklie, and my revvard is vvith me, to render to euerie man according to his deedes. By which wordes God signifieth, that his forbearance and tolleration with sinners in this life, is an argument of his greater seueritie in the life to come: which the prophet Dauid [Page 450] doth insinuate in like maner, when tal­king Psal. 36. of a careles sinner, he saieth: ‘God shal deride him for that he seeth before hand, that his daie vvil come.’ Which daie (no doubt) is to be vnderstoode the daye of account and punishmēt after this life; for so doth God more at large declare him self in another place, in these wordes. ‘And thou sonne of Ezech. 7. man, this saieth thy Lord God: the end is come; now (I save) the end is come vpon the. And I wil shew on the my furie, and wil iudge the according to thy waies. I wil laye against the al thine abominatiōs, & myn eye shal not spare the, nether wil I take anie mercie vpon the, but I wil laie thine owae waies vpon the, & thou shalt know that I am the Lord. Behold affic­tion commeth on, the end is come, the end (I saie) is come: it hath watched against the, and beholde it is come: destruction is now come vpon the: the time is come; the daie of slaughter is at hand. Shortlie wil I power out my wrath vpon the, and I wil fil my furic in the, and I wil iadge the ac­cording to thy waies, and I wil lay al thy wickednes vpō the: myn eye shal not pitie the, nor wil I take any compassion vpon the, but I wil lay thy waies vpon the, and thy abhominations in the middest of the, and thou shalt know that I am the Lord that striketh.’ Hitherto is the speech of almightie God deliuered by the mouth of his holie Prophete.

SEING THEN we now vnderstand OF hel. in general; that the punishmentes of God [Page 451] in the life to come are most certaine to be OF paines in parti­culer. AND of tvvo sortes, therof. Heb. 10. greate and seuere, to al such as fal into thē (for which cause S. Paul affirmeth, that it is a horrible thing to fal into the handes of the liuing God:) Let vs consider some what in particuler, what maner of paines and pu­nishmentes they shalbe. For better con­ceyuing wherof, it is to be noted, that there be two sortes of sinners in this worlde: the one, which die in the guilt of mortal sinne, and in the disfauour and ha­tred of almightie God, of whom it is said, Apoc. 21. the portion of vvicked men, shalbe in the lake bur­ning vvith fire and brimstone, vvhich is called the second death. The other, which haue the guilt of their sinne pardoned by their repentance in this life, but yet haue not made that temporal satisfaction to gods iustice, nor are so thoroughlie purged in this world, as they may passe to heauen without punishmēt: and of these it is wri­ten; 1. Cor. 3. Aug. in Psal. 37. They shal suffer detrimēt but yet they shalbe saued as by fire. Vpon which wordes of S. Paul, the holie father S. Austen writeth thus. Because S. Paul sayeth that these mē The paines of Purga­torie & the greatnes therof. shalbe saued by fire; therfore this fire is cōtemned. But surely, though they shalbe saued by it: yet is this fire more grieuous then whatsoeuer a man can suffer in this life: albeit you know how greate and in­tollerable thinges men haue or maie suf­fer. The same S. Augustine in an other pla­ce Hom. 16. ex 50. homi. expoundeth yet further the words of the said Apostle i this maner; ‘They which haue donne thinges worthie of tempo­ral [Page 452] punishment (of whom the Apostle saieth, they shalbe saued by fire,) must passe 1. Co. 3. through a firie riuer, and most horrible shallowes of burning flames, signified by the prophet, when he saith; and a fludd of Dan. 7. fire vvent before him; and looke how much matter there is in their sinnes; so longe must they sticke in passing through; how much the fault requireth, so much shal the punishment of this fire reuenge. And be­cause the word of God doth compare the soule of a sinner, to a pot of brasse, saying: put the pot emptie vpon the coles, vntil al the rust be melted of: therfore in this fire al idle speeches, al filthie cogitations, al light sinnes, shal boile out and consume, which by a shorte waie might haue bene sepera­ted from the soule in this life, by almes & teares.’ Hitherto S. Augustine.

And the same holie father in an other place hath these wordes. ‘If a sinner by his August. de vera & falsa poenitentia. cap. 18. conuersion escape death, and obtaine life, yet for al that, I can not promise him, that he shal escape al paine or punishment. For he that differred the fruites of repentance vntil the next life, must be perfited in pur­gatorie fire: & this fire (I tel you) though it be not euerlasting, yet is it passing gre­uous; for it doth far exceede al paines that mā can suffer in this life. Neuer was there founde out yet so greate a paine in flesh, as that is, though martyrs haue abidden straunge tormentes, and many wicked mē haue suffered exceeding greate punish­mentes.’

[Page 453] To like effect doth S. Gregorie write Gregor. in Psal. tertis. paenitent. Psal. 27. of the seueritie of this punishment, ex­pounding those wordes of Dauid. O Lord rebuke me not in thy surie, nor correct me in thy vvrath. ‘This is as if he said (saith S. Grego­rie) I know that after this life, some must be clensed by purging fire. And other must receyue sentēce of eternal damnation. But because I esteeme that purgīg fire (though it be transitorie) to be more intolerable, then al the tribulation which in this life may be suffered: therfore I doe not onlie desire, not to be rebuked in the furie of eternal damnatiō; but also I greatlie feare to be purged in the wrath of transitorie correction.’ Thus far S. Gregorie. And I might adde a hundred like other sayinges out Note that Bun. turneth of here, thes and al other fathers that speake of Purgatorie. He is not of their opiniō. of the auncient holie fathers, tou­ching the extreame seueritie of this pur­ging fire after death, and of the greate feare which they had therof. But that this alredy spoken may be sufficient to gyue admonishment to Catholique men that agree with thes Saints in beleef of this doctrine, more carefully to looke vnto them selues, for auoiding the rigour of this fier especially by thes two princi­pal meanes of Almes-deedes and teares, wherunto S. Augustine most earnestly ex­horteth August. in Psal. 37. them in the place before allea­ged; wher also he frameth this notable collection. ‘We see (sayeth he) what men doe or may suffer in this life: what rac­king, what tearing, what burning and the like: and yet al this is nothing in res­pect [Page 454] of that fire. Thes thinges therfore which we suffer heere, are much more easie then that fire: and yet you see, that men wil doe any thing rather then suffer the same: how much more then ought we to doe that litle which. God commaun­deth vs, to auoide that fire, which is by many degrees more grieuous?’ This was the feeling which learned S. Augustine had in thes affaires.

And truly it is verie straunge and won­derful The feare that olde saintes had of the fire of Purga­torie. Serm. 55. in cant. to consider, how great feare and terrour holie men of auncient time con­ceyued at the verie cogitation of this fire, and how slenderly we passe the same ouer now a daies, hauing infinite more cause to feare then they had. Among other that blessed deuout mā S. Bernard, who lead so examplar and strict a life as the world doth know; entering into contemplation of this matter, brake forth into thes words ensuing. ‘O would God some man would now before hand, prouide for my head abundance of water, & to mine eyes a fountaine of teares; for so perhaps the burning fire should take no hold, where running teares had clensed before. And againe; I tremble and shake for feare, of falling into Gods hands. I wolde gladlie present my self before his face alredie iudged of my self, and not to be iudged thē of him. Therfore I wil make a reckoning whiles I am here both of my good deedes and of my badde. My euil shalbe corrected with better woorkes; they shalbe wate­red [Page 455] with teares; they shalbe punished by fasting; they shalbe amended by sharp dis­cipline. I wil rip vp the verie bottome of my wayes & workes, to the ende he may finde nothing vntried at that day, or not fullie discussed to his handes. And then I hope in his mercie, that he wil not iudge the same faults againe, as he hath promi­sed.’ Hitherto are the wordes of S. Ber­nard. Naum. 1.

The like great feare vttered holy S. Ambrose in thes wordes: ‘O Lord, if thou Ambros. Praecat. prae parat 2. Ad Missam. reserue any thing in me to be reuenged in the next life: yet I humblie beseech the, that thou gyue me not vp to the power of wicked spirits, whiles thou wipest away my sinnes, by the paines of Purgatorie. And againe, in an other place: I shalbe Serm. 1. in Psal. 118. searched & examined as lead (in this fire) and I must burne vntil al the lead be mel­ted away. And if then there be found no siluer metal in me: woe be vnto me, for I Cor. 3. must be thrust doune to the profoundest partes of hel, or els wholie waste away as straw in the fire. But if anie gold or siluer be found in me, not through my workes, but by grace and Christes mer­cie, and through the ministerie of my pre­stoode;’ I shal also once say: surelie they that Psal. 30. trust in the, shal neuer be confounded. And thus much of this temporal punishment reser­ued euen for the purging of Gods seruants in the life to come.

BVT NOVV TOVCHING the re­probate, & such as for their wickednesse. [Page 456] are dessigned to eternal death: we must Imagine that with them the case standeth much more hardlie: for therunto may be applied, that saying of our Sauiour to the good women of Hierusalem, who lamen­ted his case, when he was going to his passion: If they doe these things in grene Luc. 23. vvord: vvhat shal become of the drie? which wordes S. Peter seemeth in some parte to expounde, when he saieth: If the Iudgement 1. Pet. 4. of God begin vvith vs vvhich are his seruants: vvhat shal the end of vvickedmen be? As who wold say, that in al reason, their ende must be intollerable. For more particuler con­ceyuing whereof, because the matter is of great importāce for al Christiās to know: it shal not be perhaps amisse, to consider brieflie, what the holie scriptures & aun­cient fathers of the Catholique Church, (directed no doubt by the holie Ghost) haue reueiled vnto vs, touching this pu­nishment.

And first of al, concerning the place it self of punishment appointed for the dam­ned, Of the na­mes of hel ix diuers tō ­gues. commonlie called hel; the scripture in diuerse languages, vsed diuerse names, but al tending to expresse the grieuous­nesse of torments therin to be endured. As for example, in the latin tongue, it is Esa. 5. & 38. INFER­NVS. called, INFERNVS, that is, a place beneath or vnder ground, as most of the olde fa­thers doe interprete. But whether it be vnder ground or no, most certaine it is, that it is a place most opposit to heauen which is said to be aboue, and from which [Page 457] lucifer was throune doune. And this Iob. 11. Esa. 14. name is vsed to signifie the miserable de­iection and hurling doune of the damned, to be troden vnder the feet, not onlie of almightie God, but also of al good men for euer. For so sayeth the scripture. Be­holde Mala. 4. the day of the Lord commeth burning like a fornace, and al proud and vvicked men shal be stravv to that fornace, and you that feare my name shal tread them dovvne, and they shalbe as burnt ashes vnder the soles of your feet in that day. And this shalbe one of the greatest mi­series that can happen to the proude and stoute potentates of the worlde, to be thrown doune with such contempt, and to be troden vnder the feet of thē, whom they so much despised in this world.

The Hebrue word which the scripture vseth for hel, is SEOL, which signifieth SEOL. Esa. 14. Mat. 14. properly a great ditche or dungeon. In which sense the same place is also called in the Apocalips, lacusirae Dei, the lake of Gods wrath. And againe, Stagnum ardens Apo. 14. Apo. 21. Mat. 11. In cō. supra verba, vide latenter. HADES. ZOPHOS. 2. Pet. 4. igne & sulphure, a poole burning with fire & brimstone. In greek the scripture vseth three wordes for the same place. The first is, HADES, vsed in the ghospel, which (as Plutarch noted) signifieth a place where no light is. The second is ZOPHOS, in S. Pe­ter, which signifieth darknes it self. In which sense it is called also of Iob. terra [...] & operta mortis caligine, a darke Iob. 10. Mat. 22. land and ouer whelmed with deadlie obs­curitie. Also in the ghospel, revebra exterio­res, vtter darknesse. The third greeks 2. Pet. 4. [Page 458] worde is TARTAROS, vsed also by S. Peter: TARTA­ROS. which worde being deriued of the yerbe tarasso, (which signifieth to terrifie, trou­ble, and vexe) importeth an horrible con­fusion of tormentors in that place: euen as Iob sayeth, there is no order, but euer­lasting horrour, which the holy Ghost in an other place describeth more at large in thes wordes; Ther are spirites created to re­uenge, and in their furie they haue sortified their Iob. 10. tormentes. VVhen the final daie shal come, they shal povver forth the force and rage of him that created them; fire, haile, famine, death, teeth of beastes, scorpions, and serpents.

The Chaldie worde (which is also vsed in Hebrew, and translated into greke) is GEHENNA. First of al vsed by Christ our Sa­ueour, Eccle. 39. GEHENNA. Math. 5. for the place of them which are damned, as S. Ierom noteth vpon the tenth chapter of S. Mathewes ghospel. And this Marc. 9. word being compounded of gee and bin­nom, signified a valley nigh to Ierusalem, The valley hinnom. called the valley of hinnom; in which the olde Idolatrous Iewes, were wont to burne aliue their owne children in the honour of the deuil, and to sound with trumpets, tvmprils, and other loud instru­ments, whiles they were making of this abhominable sacrifice, to the ende, the pitiful shrikes and cries of their children might not be heard. And this place was afterward vsed for the receipt of al fil­thines, dung, dead carions, and the like. And most probable it is, that our Sauiour vsed this word GEHENNA aboue al other, [Page 459] for hel; therby to signifie the miserable burning of soules in that place, the pitiful The loth­somnes of hel. clamours and cries of the tormented, the confuse and barbarous noise of the tor­mentors, together with the most lothsom filthinesse of the place; which otherwise is described in the scriptures, by the na­mes of adders, snakes, cocatrices, scor­pions, and other venemouse creatures, as hath bene and shalbe afterwards decla­red. And with this word GEHENNA, con­curreth also in signification an other vsed by the Prophet Esaie, to denote the same place; that is to saie, TOPHET. Which pro­perly TOPHET. signifieth the forsaid valley of the children of Hinnom; but is applied ex­presly to declare and represent the most horrible dungeon of dāned soules. Which Esaie, (talking of God as of a great king,) describeth in thes wordes. From eternitie is Esa. 30. TOPHET prepared by this king, a profound and spatious roome. His food is fire and store of vvood: The breath of our lords mouth doth kendle the same, like a maine riuer of brimstone.

AND NOVV HAVING thus de­clared OF the paines OF hel. the names of this place & thereby also in some part, the nature: it remaineth that we examine, what maner of paines men suffer in the same. For declaration whereof, we must consider, that as heauē and hel are contrary, assigned to contrary persones, for contrary causes: so haue they in al respectes contrarie properties, con­ditions, and effects; in such sort, as what­soeuer is spokē of the felicitie of the one, [Page 460] may serue to inferre the calamitie of the other. As for example; when S. Paule 1. Cor. [...]. sayeth, that no eye hath seene, nor eare hath beard, nor hart conceyued the ioyes that God hath prepared for them that shalbe saued: we may interre, that the pains of the damned must be of like proportion. So againe, when the scripture saith, that the felicitie of thē in heauen is a perfect felicitie, containing al goodnesse, so that no one kinde of pleasure cā be imagined which they pos­sesse Exo. 33. not: we must thinke on the contrary part, that the miserie of the damned, must be also an absolute miserie, containing al afflictions that may be, without want of any. So that, as the happines of the good is insiaite and vniuersal; so also is the ca­lamitie of the wicked infinite and vniuer­sal. Now in this life, al the miseries and paines which fal vpon man, are but parti­cular and not vniuersal. As for example, we see one mā pained in his eyes, an other in his teeth, an other in his stomak, an other in his back: which particular pains not witstanding, are some times so ex­treame, as life is not able to resist them, & a man wolde not suffer them long for the gaining of a million of worldes.

But suppose that some one mā were tor­mēted The paines of hel infi­nite & vni uersal. in al the parts of his bodie at once, as in his head, his eyes, his tōgue, his teeth, his stomak, & in al other ioints & mēbers of his bodie besides: suppose (I say) he were most cruellie tormented with ex­treme paines in al these parts together, [Page 461] without ease or intermissiō. What thing could be more miserable then this? what fight more lamentable? what calamitre more vnspeakable? If thou shouldest see but a brute beast lye in the strete thus af­flicted; I know thou couldest not but take compassion of him. Wel then, consider what difference there is betwene abiding thes paines for a week, or for al eternitie: in suffering them vpon a sost bedde, or vpon a burning gridiron and boiling for­nace: among a mans friendes comforting him, or among the suries of hel whipping and tormenting him. Consider this (I say gentle reader,) and if thou wouldest take agreate deale of labour, rather then in this life temporallie to abide the one; be contēt to sustaine a litle paire, rather then to incurre the other in the life to come e­ternallie.

But yet to penetrate these things a litle further; not onelie al these partes of the Hovv eue­rie parte bathe his particuler torment in hel. body which haue bene instruments to sinne, shalbe tormented together in this place of punishment; but also euerie sense both external and internal for the same cause, shalbe afflicted with his particular torment, contrarie to the object wherein it delited most, and toke pleasure in this world. As for exāple; the lasciuious eyes shalbe afflicted with the vglie and feare­ful sight of deuils: the delicate eares with the horrible noise of damned spirits: the daintie nostrels, with poisoned stench of brimstone and other vnsupportable filth: [Page 462] the delicate taste, with most rauinous hun­gar and vnquē chable thirst: and al the sen­sible partes of the bodi, with burning fire. As also inwardlie, th' imagination of the damned, shalbe tormented, with the ap­prehension of paines both present and to come: the memorie, with the remembrāce of pleasures past: the vnderstanding, with consideration of the felicitie lost, and the miserie now come vpon them. O poore Christian, what wilt thou doe amiddest the multitude of so intollerable calami­tes?

It is a wounderful matter, and able (as one father sayeth) to make a reasonable The paines of hel exer­cised for [...], & not for chestis­ment. man goe out of his wittes, to consider what God hath reueiled vnto vs in the scriptures, touching the dreadful circum­stances of this punishment, and yet to see, how litle the rechelesse mē of this world doe feare it. For first, touching the vniuer­salitie, varietie, & greatnesse of the paines; not onely the reasons before alleaged, but also diuerse other considerations in the scriptures, doe declare the same. As where it is sayed of the damned, cruciabuntur die & nocte, they shalbe tortured day and night. Apo. 20. & 14. Apo. 18. Luc. 16. And againe, Date illi tormentum; geue her torment, speaking of Babilon in hel. By which wordes of torture and torment may wel appeare, that the paines in hel are exercised, not for chastisment, but for affliction onlie and torment of the pa­tients. And we see commonlie in this world, that tortures and torments are [Page 463] so great, violent, and extreame, as the wit of man can reach to deuise. Imagin then (good brother) when God almigh­tie shal bend his endeuour & infinit endles wisdome to create torments, (as he hath done in hel) what maner of tormēts they are like to be?

If creating an elemēt here for our com­fort (I meane the fire) he made the same so The fearse nature of hel fire, vvith the differences from ours. insufferable as it is, in such sorte, as a man wolde not holde his onelie hand therin one day, for to gaine a kingdome: what a fire think you, hath he prouided for hel, which is not created for comfort, but onelie for torment, of the parties? Our fire hath a thousand differences from that, and therfore is truelie said of the holy fa­thers, to be but as a painted or fained fire in respect of that. For first our fire was made to comfort (as I haue said; and that 1 onlie to afflict and torment. Our fire hath neede to be fedde cōtinuallie with wood, 2 and fuel, or els it goeth out: that burneth eternallie without feeding, and is vn­quencheable, for that (as Esay saith) the Esa. 30. breath of Godes owne mouth doth blow, feede, and nourish the same. Our fire gi­ueth 3 light, which of it self is comforta­ble; that admitteth none, but hath his de­solation of inexplicable darkenes. Ours is out of his natural place and situation, and 4 consequentlie of lesse force then it would be ther; for which cause also we see, that it indeuoureth with al force to mounte vp, and get from vs. But that of hel is in [Page 464] the natural and proper place wherin it was created, and therfor hath al his ful strength, and abideth perpetuallie. Ours consumeth the foode that is cast into it, 5 and therby in short space dispatcheth the paines: that, afflicteth and tormenteth, but consumeth not, to th' ende the paines may be euerlasting. Our fire is extinguished 6 with water, and the rage therof greatlie abated by the coldenesse of the ayer and other elemētes about it: that, hath no such abatement or qualification at al, but his absolut force remaining in al surie. And 7 finallie, what a straunge and incredible kinde of fire that is, may appeare in part, by thes wordes of our Sauiour, so often repeated in the Ghospel: There shalbe vvee­ping and gnashing of teeth. For that weeping, seemeth properlie to be referred to the Mat. 8. 13 22. 24. Luc. 13. effect of extreme burning in that fire, se­ing the paines of scalding and burning doe enforce teares sooner then any other paines; as appeareth in them, who vpon the sodain doe put anie burning thing in their mouthes, or doe vehementlie scald anie tender & sensible part of their body. And gnashing or chattering of teeth (as euery man knoweth) proceedeth princi­pallie of great and extreme cold. Imagine then (my brother) what a fire this may be, which hath so contrarie extreme ef­fects both of heate and cold. O mightie Lord, what a straunge God art thou? how wonderful and terrible in al thy workes and inuentions? how bountiful art thou to [Page 465] those that loue and serue the? and how se­uere and terrible to them which cōtemne thy commaundements? Hast thou deuised away how they which lie burning in a Apoc. 21. like of fire and brimstone, shal also be tor­mented with extreame colde? what vn­derstanding of man can conceyue how this may be? but thy Iudgements (ô Lord) are a depth without bottom, & therefore Psal. 35. I leaue this to thy onelie prouidēce, prai­sing thee eternallie for the same.

But now besides these general paines 5. Seueral pai­nes for seue­ral offen­ders. common to al that be in that place; the scripture signifieth also, that there shalbe particular and seueral torments, peculiar both in qualitie & quantitie to the sinnes and offences of ech offendour. For to that ende sayeth the prophet Esay to God, thou Esa. 27. Esa. 28. Iere. 2. Apo. 20. Psa. 27. 98 Eze. 24. Osee. 12. Zach. 1. vvill iudge in measure against measure. And God saieth of him self; I vvil exercise Iudge­ment in vveight, & Iustice in measure. And that is the meaning of al those threates of God to sinners, where he sayeth that he wil paie them home according to their parti­cular workes, and according to the inuē ­tions of their owne harts. In this sense it is saied in the Apocalipse of Babylō, now throwen downe iuto the lake: Looke hovv Apo. 18. much she hath glorified herself, and hath liued in dolites: so much torment and affliction geue her. Whereof the holy fathers haue gathered the varietie of tormēts that shalbe in that Li. de veri. poen. c. 2. place. ‘As there be differences of sinnes; so shal there be varietie of torments, (sayeth old Ephraem) for the adulterour shal haue [Page 466] one kinde of torment, the murderer an other, the thiefe an other, the drunkarde an other, the liar an other. And so he fo­loweth on, shewing how the proude mar­shal be trodden vnder feet to recompence his pride; the glutton shal suffer inesti­mable hungar; the drunkarde extreme thirst; the delitiouse mouth shalbe filled vp with gaule; and the delicate bodie sea­red with hote burning yrons.’This is the contemplation of this holie auncient fa­ther.

And trulie the holie Ghost signifieth Iob. 20. A maruai­lous des­criptiō vsed by the scri­pture. such a thing when he sayeth in the scrip­tures, of the wicked worldling: His breade in his belly shalbe turned into the gaul of serpēts: he shal be cōstrained to vomet out again the riches vvhich he hath deuoured; God shal pul them forth of his belly: he shalbe cōstrained to sucke the gaules of cocatrices, and the tongues of adders shal slea him; he shal beare the smart of al that euer he hath done: and yet shal he not be consumed, but shal suffer according to the multitude of al his deuises. By which wordes is plainlie shewed, that wicked men shal receyue particular tor­ments for their gluttonie, for their deli­cate fare, for extorsion, & the like. Which torments shal be greater then any mortal tongue can expresse: as may appeare by thes vehemēt and dreadful wordes which are here vsed to insinuate the same.

And yet further, besides al this vniuer­salitie, particularitie, rigour, greuousnes, 6. The strait­nes of pains in hel. and horrour which hitherto hath bene declared to be in thes paines and tormen­tes; [Page 467] the holie spirit of God reueileth vnto vs an other condition or qualitie no lesse terrible then the former which is, the most seuere straitnes therof, without al possibilitie of anie one iote of help, aide, ease, intermission, relaxation, respiration, or comfort. This is signified by thos seuere wordes of our Saueour so often times re­peated, that the daned shalbe cast into hel boun­den hand and foote, that is, without al habi­litie Math. 12. of resistance or strugling against their tormentes: Also, by that most dreadful shutting vp of the gate, wherof our Sa­ueour spake in such dolful maner when he said; clausa est ianua, the gate is shut vp, and made fast for euer; that is to say; in hel the gate of al mercie, of al pardon, of al ease; of al intermission, of al comfort, is shut vp Math. 25. foreuer; and that both from heauen, from earth, from the creator, and from al crea­tures; in so much, that no consolation is euermore to be hoped for, (as in the mise­ries of this life there is alwaies some,) but extreme desolation for al eternitie.

This straitnes is likewise most liuelie expressed in that dreadful parable of the riche glutton in hel; who was driuen to Luc. 16. The vvon­derful exā ­ple of the riche glut­ton. that necessitie; as he desired most pitiful­lie that Lazarus might dippe the top on­lie of his fingar in water, therwith to coole his tōgue, in the middest of that fire wherein he was tormēted, & yet could not he obtain it. A smal refreshing it semeth that it wold haue bene vnto him, if he had obtained his request; but yet to shew the [Page 468] straitnesse of the place, it was denied vnto him. O ye that liue in sinful welth of the world, consider but this one example of Gods seueritie, and be a fearde. This man was in that russe & iolitie a litle before, as he wolde not gyue the verie crommes of his table, to buy heauen; and now wolde he gyue a thousand worldes (if he had them) for one drop of water to coole his tongue. Good God, what demaund could be lesse then this? what request more hum­ble? He durst not aske to be deliuered thēce, or to haue his torments diminished, or to haue a great vessel of water wher­with to refresh his whole bodie; but one­ly so much as would sticke on the top of Lazarus fingar, to coole his tongue. To what extreme need was this poore man now driuen? what a strong imagination had he of the force of one drop of wa­ter? to what pitiful chaunge was his ton­gue now come, that was accustomed to be so daintelie bathed, and diligentlie tended with al kindes of pleasant liquors? O that one mā can not take example by an other: ô that Ooliba wil not learne to be wise by seing the punishmentes of her elder The exam­ple of one moueth not an other. sister Oolla. God reueiled the calamitie of the former, inflicted for her wickednes, therby to terrifie the latter, from the like sinne; ‘but for that she profited nothing by Ezec. 23. that exāple, he saieth; for so much as thou Ooliba hast walked in the waies, of thie sister Oolla: this saith God vnto the; I wil lay the cup of thie sister vpō the; thou [Page 469] shalt drinke it as she did, both in depthe and largenes; thou shalt drinke it vp euen vnto the verie dregges.’

Thus said the prophet of God then to Hierusalem, that would not be warned by the punishemētes of Samaria; and thus saith the sonne of God now to al men, that wil not be terrified by thes tormētes of the damned Glutton; and if al this be true (as it must be except the wordes of our Saueour could be false:) then what wonderful people are we, that seing our selues in danger of this intollerable mi­serie; doe not seeke with more diligence to preuent the same?

In respect of these extremities & strait dealings of God in denying al comfort & consolation at this day: holie scripture Apo. 16. Eccle. 23. sayeth, that men shal fal into rage, furie, and vtter impatience, blasphening God, & cursing the day of their natiuitie, with Apo. 23. Luc. 23. eating their own tongues for griefe, and desiring the rockes and mountaines to come and fal on them, therby to ende and finish their paines.

But now, if we adde to al this, the eter­nitie and euerlasting continuance of these 7. The eterni­tie of the paines. torments; we shal see, that it encreaseth the matter beyond al hu nane cogitation. For in this world, there is no torment so great, or affliction so violēt; but that time either taketh away or diminisheth the same. For either the tormentor, or the tor­mented dieth, or some other occasion hap­peneth, wherby the extremitie of the tri­bulation [Page 470] is mitigated. But here no such hope or cōfort may be expected; for that, Apo. 21. as holie writ affirmeth, Cruciabuntur in sae­cula saeculorū, in stagne ardente igne & sulphure: ‘They shalbe tormented for euer and euer, in a poole that burneth with fire & brim­stone.’ As long as God is God, so long must they burne therin. Neither shal the tor­mentour or the tormented die, but both must liue eternallie, for the eternal mise­rie of him that suffereth.

O (sayeth one holie father in a godlie meditation) if a sinner damned in hel, did A vvōder­ful saying, and cogita­tion of eter­nitie. know that he had to suffer those torments no more thousand yeres, then there be sandes in the sea, and grasse leaues on the grounde; or no more thousand milliōs of ages, then there be creatures in heauē, hel, and in earth: he wold greatlie reioice; for that he wolde comfort him self at the least wise, with this cogitation; that once yet the matter wold haue an ende. But now (saieth this good man) this word Neuer, breaketh his hart, considering that after a hundred thousand millions of worldes; (if ther might be so many,) he hath as farre to his iournies end, as he had at the first day of his entrāce into thos torments. Consider (good Christian) what a length one houre wold seme vnto the, if thou haddest but to hold thy hand in fire and brimstone onelie during the space thereof, or to be stretched on a racke, or other torture. We finde by experiēce, that if a man be grieuouslie sick, though he be [Page 471] laid vpon a verie soft bed; yet one night seemeth a long time vnto him. He turneth and tosseth him self from side to side tel­ling the clock, and counting euerie houre as it passeth, which seemeth to him a whole day. And if a man should saye vnto him, that he were to abide that pain but seuen yeres together: he wold goe nigh to dispare for griefe. Now if one night seeme so long and tediouse to him that lieth on a good soft bedd, afflicted onelie with a litle ague: what wil the lying in fire and brimstone doe, whē he shal know euidentlie, that he shal neuer haue ende thereof? O deare brother, the satietie of continuance is lothsome, euen in things that are not euil of them selues. If thou shouldest be bound alwaies to eate one onelie meate, albeit otherwise of it self it were not ingrate: yet would it be displea­sant vnto the in the ende. If thou shouldest be bound to sit stil al thy life in one place, without mouing: it would seeme grieuous and intollerable, albeit no man did tor­ment thee in that place. What then wil it be, to lie eternally, that is to say, world without ende, in most extreme torments and inexplicable desolatiōs? is it any way to be comprehended, how they may be suffered? ô blind iudgement of man, that maketh no more accounte of preuenting thes calamities.

And yet might I here adioine an other circumstance of thes punishmētes, which holie scripture it self omitteth not, when [Page 472] it saith, that al these torments shalbe suf­fered 8. Darckenes in hel. in darkenes; a thing dreadful of it self vnto mans nature, as you know. For that there is not the stoutest hart made of flesh, but if he found him self alone, desti­tute, Mat. 8. 22 and naked in some desolate place of darkenes, and should heare the voices and cries of infernal spirites drawing towar­des him; he would be striken with feare in respect of the place it self, albeit as yet he felt no hurt vpon his body. For that nothing is more terrible to mans imagi­nation, then to conceaue perils at hand; which the eye can not discouer, nor any thing more ful of extreme desolation, thē hauing our sight, to want for euer the vse and obiect therof. This then is the most pitiful and desolate state of such as are 9. The derisiō that shall e vsed to­vvards the damned. damned, that their insupportable & euer­lasting paines are sustained in darknes. whereunto also may be added an other cir­cumstance recorded by the prophet to knit vp al the rest, which is, that God shal laugh at them in thes their miseries; an af­fliction Psal. 36. perhappes to be numbred amon­gest the greatest of al others. For as in this life, to be moned by a mans friendes in time of aduersitie, is exceeding great cō ­fort: so to be derided and laughed at, espe­ciallie by them, who onelie may help and redresse our miseries; is a great and intole­rable encrease of calamitie.

AND NOVV AL THIS that I haue OF the paines. OF damage hitherto treated, is but one onlie part of a damned mans punishment, called by di­uines, [Page 473] paena sensus, the paine of sense or fee­ling; that is, the paine or punishment sen­siblie inflicted vpon the soule and bodie. But yet beside this, ther is an other part of his punishmēt called, poena damni, the paine of losse or dammage; which by al learned mens opinion, is either greater, or no lesse then the former. And this is, the infinite losse which a damned man indureth, in being excluded for euer & euer, from the sight of his Creator, and from his glorie. Which sight onelie, being sufficient to make happie and blessed al thos that are admitted therunto; must nedes be an infi­nite miserie to the damned man, to lacke the same eternallie. And therfore, this is put as one of the first and chiefest plagues to be layed vpon him; Tollatur impius ne vi­deat Esa. 26. gloriam Dei, ‘Let the wicked man be taken away to hel, to the ende he may not see the glorie of God.’ And this losse containeth al other losses and dommages in it: as are the losses of eternal blisse and ioye; of eternal glorie; of eternal societie with the Angels; and the like: which los­ses when a damned man considereth, (as he can not but consider them perpetual­lie;) he taketh more grief thereof (as di­uines doe proue) then of al other sensible torments that he abideth besides.

And hereof proceedeth that great and general torment, which is so often repea­ted The vvor­me of con­science. Mar. 9. in holie write, by the name of the vvorme of our conscience, so called; for that, as a worme lieth eating and gnawing the [Page 474] wood wherein she abideth: so shal the re­morse Esa. 66. Eccle. 7. Iudit. 6. of our owne conscience, lie within vs griping and tormēting vs for euer. And this worme or remorse shal principallie consiste, in bringing to our mindes, the The cogi­tationis of the dāned. meanes & causes of our present extreame calamities. To wit, our folie and negligē ­ce, whereby we lost the felicitie which other men haue gotten. And at euery one of thes considerations, this worme shal gyue vs a deadlie pinche & gripe, which shal reache euen to the verie bottome and intrals of our hart. As when it shal lay be­fore vs, al the occasions that we had offe­red to auoide the miserie, wherin now we are fallen, and to gaine the glorie which we haue lost: how easie it had bene to haue done it: how nigh oftentimes we were to resolue our selues to doe it: and yet how vnfortunatlie we left of that cogitation againe. How many times we were foretolde of this daunger, and yet how litle care and feare we tooke of the same. How vaine thos wordlie trifles were, wherein we spent our time, and for which we lost heauen, and fel into thes most intolerable miseries. How they are now exalted, whome we thought fooles in the world: and how we are now pro­ued fooles and derided, who thought our selues wise. Thes things (I say) & a thou­sand more, being laied before vs by our owne conscience; shal yeld vs infinite griefe and desolation, for that it is now to late to amend them. And this griefe is [Page 475] called the worme or remorse of our own conscience: which worme, shal more en­force mē to weepe and houle at that day, then any torment els, considering how negligentlie, foolishlie, and vainlie, they are come into those so insupportable tor­ments, & that now there is no more time place, or leaue to redresse their errors.

Now onlie is the time of weeping, wailing, and of euerlasting lamentation The time of eternal vveeping. for thes mē; and yet al in vaine. Now shal they beginne to freat and rage, and mar­uaile at them selues, saying: where was our wit? where was our vnderstanding? where was our Iudgement, when we fo­lowed vanities, and cōtemned thes affai­res of our saluation? This is the talke of sinners in hel (sayeth the scripture) vvhat Sap. 5. hath our pride, or vvhat hath the glorie of our riches profited vs? They are al novv vanished like a shadovv: vve haue vvearied out our selues in the vvay of iniquitie and perdition, but the vvay of our Lord vve haue not knovvn. This (I say) must be the euerlasting song of the dam­ned and tormented conscience in hel; eter­nal repentance without auaile. By which extremitie, he shal be brought to such des­peratiō (as the scripture also noteth;) that he shal turne into furie against him self, teare his owne flesh, rent his owne soule (if it were possible,) & inuite the fiendes and furies to torment him more, for that he hath so beastlie behaued him self in this world, as not to prouide in time, for this principal matter, onlie (in deede) to haue [Page 476] bene thought vpon. O if he could now haue but an other short life to lead in the world, how wold he passe it ouer? with what diligence? with what seueritie? But this wil not be graunted; neither is ther anie price of value to purchase it. Onlie we (deare brethren) that are yet aliue, doe inioye this inestimable grace & trea­sure of time for our amendement, if we were so happie as to resolue in deed, to make our gaine and commoditie therof. One of thes daies, we shal be past it also, and shal not recouer the same againe, no not one houre, if we wold buy it with a thousand worldes; as no doubt but that the dāned wold doe, if it lay in their po­wers. Let vs now then so vse this bene­fite, as when we are past hence, we haue no neede to wish our selues here againe.

This is the onlie time wherin we may auoide al; now is the season whē we may The pas­sing cōmo­ditie of the preset time. put our selues out of daunger of al thes terrible matters: now (I say) if we reso­lue our selues out of hand. For we know not what shal become of vs to morrow. It may be that to morrow our harts wil be as hard and careles of thes affaires, as they haue bene heretofore, and as Pharao his hart was, after Moyses departure from him. O that he had resolued him self throughlie whiles Moyses was with him; how fortunate a creature had he bene? if the riche Glutton had taken the time while Lazarus lay at his dore; how bles­sed a man had he made him self? he [Page 477] was for told his miserie (as we are now) by Moyses and other prophets, according Luc. 16. as our sauy our doth signifie; but he wold not heare. After ward he fel into such ad­miration of his owne foly, that he wold needes haue Lazarus sent from Abrahams bolome vnto his brethren in the world, to warne thē of his errour. But Abraham told him, it was booteles; for that they wold not haue beleeued Lazarus in this case, but rather (perhappes) haue persecu­ted him as a liar and difamer of their ho­norable brother disceased, if he should haue reuealed vnto them his torments. And so in verie deede would the wicked men of this world doe now, if one should come and tel them that their parents or friēds are damned in hel, for such and such offences as them selues are intāgled with­al. What then can God deuise to doe for the sauing of thes men? what way, what means, what order may he take, when neither warning, nor example of others, nor threats, nor exhortations wil doe any good? we know, or may know, that lea­ding the life we doe, we can not be sa­ued. We know and ought to know, that many before vs haue bene damned for lesse matters. We know and can not chuse but know, that we must shortlie die, and Greate ne­gligence & ouer sight. receyue our selues, as they receyued; li­uing as they did, or worse. We see by this laid down before, that the paines are vn­tolerable and yet eternal, which doe at­tende and expect the wicked. We con­fesse [Page 478] them most vnfortunate and miserable that for anie pleasure or commoditie of this world, are now fallen into thē. What then should let vs, to dispatche our selues quicklie of al impediments? to breake vio­lentlie from al bandes and chaines of this wicked world, that let vs from this true and zealouse resolution? why should we sleepe one night in sinne; seing that night may chaunce to be oar last, and so the euer­lasting cutting of, al hope to come?

Resolue thy self therefore (my deare brother) if thou be wise; and cleare thy The con­clusion. soule from thes daungers while God is willing to receyue thy amendment, and moueth the therunto by these meanes, as he did the riche man by Moyses and his other prophets while he was yet in his prosperitie. Let his example, be oftētimes before thine eyes, and cōsider it through­lie, and it shal doe the good. God is a wounderful God; and to shew his patien­ce and infinit goodnesse, he woeth vs in this lise; seeketh vnto vs, and layeth him self (as it were) at our feet, to moue vs therby to our owne good; to winne vs, to drawe vs, and to saue vs from perditiō. But after this life, he altereth his course of dealing: he turneth ouer the leafe, and chaungeth his stile. Of a lambe he heco­meth a lyon to the wicked: and of a Sa­niour, a iust and seuere punisher. What can be said or done more by his diuine Maie­stie to moue vs. He that is forewarned, & sceth his owne daunger before his face, [Page 479] & yet is not stirred vp nor made the more wary or fearful therby; may wel be pi­tied, but surelie by no meanes can he be holpen, making himself inca­pable of al remedies, that may be vsed.

OF THE MOST HONO­RABLE, EXCELLENT, AND MVNIFICENT rewardes and pai­mentes. Ordained for such as trulie serue God, and doe imploy their time in perfourmance of his most holie commaundementes. CHAPT. XII.

THE motiues, reasons, & cōsideratiōs laied doune before, in the precendent chapters, might wel suffice, to stirre vp the hart of anie one reasonable Christian, to take in hand this resolution wherof we presently treate, and wher­unto I doe so much couet to persuade thee (for thy onelie good and gaine) gentle [Page 480] reader. But for that al hartes are not of one constitution in this respect, nor al drawen and mooued with the same mea­nes: I purpose to adioine here a considera­tion of commoditie, wherunto cōmonlie eche man is prone by nature; and conse­quently, may be perhaps of greater force to worke that effect which we desire, then any thing else that hitherto hath bene spoken. I intend therfore in this place, to treate of the benefits which are reaped by the seruice of almightie God; of the gaine procured therby; and of the good pay and most liberal reward which God performeth to his seruants, aboue al other maisters that may be serued. And though God the best Paimaister. the iust feare of punishment, (if we serue him not) might be sufficient to driue vs to this resolution: and the infinite benefi­tes alredie receyued, might induce vs to the same, in respect of gratitude, (of both which some what hath bene sayed be­fore:) yet am I content so farre to enlarge this libertie to thee (good reader,) that except I shew this resolution, which I craue, to be more gainful and profitable then any thing els in the world that can be thought of; thou shalt not be bound vnto it for anie thing that hitherto hath bene saide in that behalf. For as God in al other things is a maiestical God, ful of bountie, liberalitie, and princelie magni­ficence; so is he in this point aboue al other; in such sort, as albeit what soeuer we doe or can doe in his seruice, be in­deed [Page 481] but debt and tribute due vnto him, and for that cause of it self deserueth no­thing; yet of his munificent Maiestie, he Mat. 10. Matc. 9. letteth passe no one iote of our seruice vn­rewarded; no, not so much as a cuppe of cold water, bestovved for his loue.

God commaunded Abraham to sacrifi­ce Gen. 22. vnto him his onelie sonne Isaac, whom he so dearly loued. But when he was redie to doe the same; God sayed vnto him, doe it not: it is enough for me that I see thine obedience. And for that thou hast not re­fused to obey me, I sweare to thee (saith Liberal pai mēt for litle paines. he) by my self, that I wil multiplie thy seed as the starres of heauen, and as the sands of the sea: and among them also one shalbe the Messias and Sauiour of man­kind. Was not this (trow you) a most li­beral 2. Reg. 7. pay for so litle paines? king Dauid discoursing with him self on a certaine time, how his owne palace being richly builded of Cedar timber, the arke of his Lord and maken was lodged only vnder a poore tēt; resolued with him self, to erect a house and temple for the same. Which onelie cogitation God tooke in so good parte, as he sent Nathan the prophet vnto him presentlie, to refuse the thing; but yet to tel him, that for so much as he had de­termined such a matter, God wold build a house, or rather a kingdome to him and his posteritie, which should last for euer, and from which he wold neuer take away his mercie, what sinnes or offences so cue: Psal. 88. they committed. Which liberal promisse [Page 482] we see now fulfilled in the Church of Christ descended originally from that noble family. What should I labour to heape together moe examples to this ef­fect? Christ him self gyueth a general note hereof, when he calleth the worke­men and payeth to ech man his wages so duelie; as also when he sayeth of him self; behold I come quicklie, and my revvard is vvith Mat. 20. Apoc. 22. me. By which places it is euident, that God suffereth no labour in his seruice to be lost or vnpayed. And albeit (as hereafter In the se­cōd part & 2. chap. of this booke. in place conuenient more amply shal be she­wed,) he payeth also, (and that abundant­lie) in this life present: yet (as by these two texts appeareth) he deferreth his chiefe paye, vnto his comming in the end of the day; that is, after this life, in the re­surrection of the iust, as him self saieth in an Luc. 14. other place.

OF THIS PAIMENT then reser­ued for gods seruants in the life to come, THE. 1. part. OF the revvard in general. Mat. 25. 2. Tim. 4. 2. Pet. 1. Luc. 14. we are now to consider, what maner a thing it is, and whether it be worth so much labour and trauail, as the seruice of God requireth. And first of al, if we be­leeue the holie scripture, calling it a king­dome, a heauenlie kingdome, an eternal kingdome, a most blessed kingdome: we must nedes confesse it to be a maruai­lous great reward: seing that in this world, hardlie can there be found so bountiful a Monarch, as wil bestowe a kingdome vpon his seruant in recompēse of his seruice; and if he would and were [Page 483] able to performe the same; yet would it be nether heauenly nor eternal nor blessed kingdome, such as this is which God hath promised vnto his seruants. Secondlie, if we credit that which S. Paul saieth of this reward, that nether eye hath seene, nor eare 1. Cor. 2. Esa. 64. beard, nor hart of man conceyued, how great a matter it is: thē must we yet admit a grea­ter opiniō thereof. For that we haue sene many wounderful things in our dayes; we haue heard more wounderful; we may conceyue most wounderful, and almost infinit. How then shal we come to vnder­stand the greatnesse and value of this re­ward? surelie no tongue created either of man or Angel can expresse the same, no imagination conceyue, no vnderstanding comprehend it. Christ him self hath said, nemo scit nisi qui accipit: No man knoweth it Apoc. 2. but he that enioyeth it. ‘And therfore he calleth it hidden manna in the same place.’ Notwithstanding, as it is reported of a Hovv the greatnes of heauēlie ioy is found out. learned Geometrician, who finding the length of Hercules foote vpon the hil Olimpus, drew out his whole bodie by the proportion of that one part: so we by some things set doune in holy scripture, and by some other circumstances agreing therunto, may frame a coniecture of the matter, though it be farre vnequal and in­feriour to the thing it self.

I haue before declared, how this re­ward in holy writ is called a heauenly, euerlasting, & most blessed kingdome. By which wordes is signified, that al shal be kinges. [Page 484] and most happie kinges, that shalbe found worthie of this reward. To like, effect is it called in other places, a crovvn of glorie; Apoc. 2. & 3. Mat. 16. Lue. 10. a throne of Maiest. c; a paradise, or place of plea­sure; a life euerlasting. S. Iohn the Euangelist, being in his banishment by special priui­lege made priuie to some knowlege and feeling thereof, aswel for his owne com­fort as for ours, taketh in hād to describe Apo: 21. & 22. The dis­cription of paradise vsed by S. Iohn. it, by comparison of a citie: affirming, ‘that the whole bodie therof was of pure gold, inuironed with a great and high wal of the pretiouse stone, called Iaspis. This wal had also twelue foundations, made of twelue distinct pretious stones which he there nameth: also twelue gates made of twelue riche stones called Mar­garits, and euerie gate was an entire Mar­garit. The stretes of the citie were paued with gold, interlayed also with pearls and pretious stones. The light of the citie was the clearenesse & splēdour of Christ him self, sitting in the middest thereof: from whose seat proceded a riuer of wa­ter, as cleare as cristal, to refresh the citie: and on both sides of the bankes, there grew the tree of life, geuing out conti­nual and perpetual fruit. There was no night in that citie, nor any defiled thing entered thereinto: but they which are within, shal raigne (sayeth he) for euer and euer.’

By this description of the mostriche and pretious things that this world hath, S. Iohn wold geue vs to vnderstand, the in­finite [Page 485] finite value, glorie, & Maiestie, of this fe­licitie, prepared for vs in heauen: though (as I haue noted before) it being the Heb. 1. Math. 13. princelie inheritance of our Saue our Christ, the kingdome of his father, the eternal habitation of the holie Trinitie, prepared before al worldes to set out the glorie, and to expresse the power of him that hath no end or measure, ether in po­wer or glorie: we may verie wel thinke with S. Paul, that nether tongue can de­clare it, nor hart imagine it.

When God shal take vpon him to doe The mag­nificencie of God expres­sed diuers­lie. a thing for the vttermost declaration (in a certain sorte) of his power, wisdome, and eternal Maiestie: imagine you what a thing it wilbe? It pleased him some time, to make certaine creatures to serue him in his presence, and to be witnesses of his glorie: and thereupon with a word, he 1. By the crea­tiō of An­gels. created the Angels, both for number and perfection of nature so strange and won­derful, as the cogitation therof astonieth our vnderstanding. For as for their num­ber they were almost infinite, passing the number of al the creatures of this infe­riour world, as diuers See S. Thom. part. 1. q. 50. art. 3. & Dionis. de caelesti Hier. c. [...]. Dan. 7. learned men and some ancient fathers are of opinion: al­beit Daniel (according to the custome of holy writ) doe put a certain number for an vncertaine, when he sayeth of Angels, a thousand thousands did minister vnto him, (that is vnto God) and ten thousand times a hundreed thousand, did stand about him to assist. And for their perfection of nature, it is Psal. 102. [Page 486] such, (being, as the scripture saieth, celo­stial spirits and like burning fire;) as they farre surpasse al inferiour creatures, in na­tural knowledge, power, beautie and al other excellēcies; which i one Angel are more, for perfectiō of nature (not respectig grace,) then in al other creatures of the world put together. What an infinit Ma­iestie thē doeth this argue in the Creator?

After this, when many of these An­gels were now fallen: it pleased almigh­tie 2. By the crea­tion of the vvorld for man. God to frame an other creature, farre in nature inferiour vnto this, to fil vp the places of such as were fallen; and therupō created man of a peece of claye, appoin­ting him to liue in this world, as a place of entertainmēt & trial for a time: which place God notwithstanding determined, afterward to destroie againe. But yet in creating this transitorie world, (which is but a base cotage in regard of his own eternal habitation,) cōsider (god reader) what power, what magnificence, what Maiestie he hath shewed? what heauens & how wonderful hath he created? what infinit starres and other lights hath he de­uised? what elements hath he framed? and how maruailouslie hath he compacted thē together? The seas tossing and tumbling without rest, and replenished with infi­nite sortes of fish: the riuers running in­cessantlie through the earth like veins in mans bodie, and yet neuer emptie nor ouerflowing the same: the earth it self so furnished with al varietie of creatures, as [Page 487] the hundreth part thereof, is not vsed nor emploied by man, but onelie remaineth to shew the ful hand, and strong arme of the Creator. And al this (as I saied) was done in an instant, with one word onelie, and that for the vse of a smal time in respect of the other future life, which is to en­dure for al eternitie. What then may we imagine that the habitation prepared for that eternitie shal be? If the cotage of his meanest seruant, and that made onelie for Mark this collection. a time, to beare of (as it were) a shower of raine, be so princelie, so gorgeous, so mag­nificēt, so Maiestical, as we see this world is: what must we think that the kings pa­lace it self is, appointed for al eternitie, for him self and his friends to raigne to­gether? We must needes think it to be as great, as the power and wisdome of the maker could reach to perfourme; & that is, incomparablie, and aboue al measure infinite.

The greate king Assuerus, which rai­gned Hest. 1. 3. By the pro­misse of a banquet. in Asia ouer a hundred twentie and seuen prouinces, to discouer his power & riches vnto his subiects, made a feast (as the scripture sayeth) in his great citie of Susa, to al the princes, states, and poten­tates, of his dominions, for a hundred and fourscore dayes together. Esay the pro­phet Esa. 25. sayeth, that our God and Lord of hosts, wil at the last daie make a solemne banquet to al his people vpon the hil and mount of heauen; and that a haruest ban­quet, of fat meates and pure wines. And [Page 488] this banquet shal be so solemne, as the very sonne of God him self, chiefe Lord and Patrone of the feast, shal be contēt to gird him self, and to serue in the same, as by his owne wordes he promiseth. What maner of banquet then shal this be? how magni­ficent Luc. 12. and maiestical? especiallie seing it hath not onely to endure a hundred and fower score dayes, (as that of Assuerus did,) but more then a hundred and four­score millions of ages: not serued by men (as Assuerus feast was) but by Angels, and by the verie sonne of God him self: not to open the power and riches of a hundred tuentie and seuen prouinces, but euen of Almightie God, the king of kings, and Lorde of Lordes, whose power & riches are without end, and greater then al his creatures put together can cōceaue. How glorious a banquet shal this be then? how triumphant the ioy of this festiual daye? how in comprehensible a blisse, to be par­taker therof? O most miserable and foo­lish children of Adam, that are borne to so rare and singular a dignitie, and yet can not be brought to cōsider, loue, or esteeme of the same.

Other many thinges ther be, wherby to coniecture the exceeding greatnes of 4. By the plea sures & cō ­modities of this life. this reward and felicitie; as for example, to consider, that if God haue geuen so many pleasures and comfortable giftes in this life, (as we sec innumerable in the world,) being a place notwithstanding of banishment, an habitation of sinners, [Page 489] a vale of miserie, and appointed only for a time of repenting, weeping, mourning, and bewailing: what wil he doe in the life to come, to the iust, to his friends, in the time of ioye & mariage of his sonne? Apoc. 19. This was a most forcible consideration with good S. Augustin, who in the secret speech of his soule with God, said thus. ‘O August. so­liloq. c. 2. my Lord, if thou for this vile bodie of oures, hast geuen vs so great and innume­rable benefites, from the firmament, from the ayer, from the earth, from the sea: by light, by darkenesse, by heate, by shadow: by dewes, by showers, by windes, by raines: by birds, by fishes, by beasts, by trees: by multitude of hearbes, and varie­tie of plants, and by the ministerie of al thy creatures: O swet Lord what maner of things, how great, how good, & how innumerable, are thos which thou hast prepared for vs in our heauelie Countrie, where we shal see thee face to face? If thou doe so greate things for vs in our prison: what wilt thou geue vs in our pa­lace? If thou geuest so many things in this world, to good and euil men together: what hast thou laid vp for onelie good men in the world to come? if thine ene­mies and friends together are so wel pro­uided for in this life: what shal thy onelie friēds receaue in the life to come? if there be so great solaces in these daies of teares: what ioye shal there be in that day of mariage? if our iaile and prison containe Apcc. 19. so great matters: what shal our Countrie [Page 490] and kingdome doe? O my Lord and God, thou art a great God, and great is the multi­tude of thy magnificence and svvetnes: and as Psal. 30. there is no end of thy greatnes, nor num­ber of thy mercies, nor depth of thie wis­dome, nor measure of thy benignitie: so is there neither end, number, depth, length, greatnes, or measure of thy rewardes, to them that loue thee & doe fight for thee.’ Hitherto S. Augustin.

An other meane wherby to conceaue some parte of this reward in the life to By the ho­nour that God hath vsed to his seruantes in this life. 1. Reg. 2. Psal. 138. come, is, to remember and weigh the ma­nifold promisses of almightie God, to ho­nour and glorifie al thos that shal loue & serue him. VVhosoeuer shal honor me (saieth he) I vvil make him glorious: and the prophet Dauid, as it were complaineth ioifullie, that Gods friends were to much honou­red by him. Which he might with much more cause haue said, if he had liued in the new testament, and had heard that pro­misse of Christ whereof I spake before, Luc. 12. that his seruants should sit doune & ban­quet, and that him self wold serue and mi­nister vnto them, in the kingdome of his father. What vnderstanding can cōceaue, how great this honour shal be? But yet in some part it may be gessed, by that he sai­eth, Mat. 19. Luc. 22. 1. Cor. 6. that they shal sit in iudgement with him; and (as S. Paul addeth,) shal be Iudges not onelie of men, but also of Angels. It may also be coniectured by the excee­ding great honour which he at certaine times hath done to his seruants, euen in Mat. 10. [Page 491] this life; wherin notwithstanding, they are placed to be despised and not to be honoured.

How great honour was that (trow Gen. 12. 14. 20. Abraham. Exo. 5. 6. 7. 8. you,) which he did to Abraham in the sight of so many kings and princes of the earth, as of Pharao, Abimelech, Mel­chiseedech, and others? How great ho­nour was that he did to Moyses in the face of Pharao and of al his court, by the Moyses. wonderful signes that he wrought by him? What excessiue honour was that he did to holie Iosue, when in the sight of al Iosue. his armie he stayed the sunne and Moone in the middest of the firmament at Iosues Iosu. 10. appointement, obeying therein (as the scripture saieth) to the voice of a man? what honour was that he did to Esay in Esa. 38. the preface & sight of king Ezechias, whē he made the sunne to goe backe tenne de­grees in the heauens? what honour was that he did to helias in the sight of wic­ked Helias. 3. Reg. 17 Achab, when he yelded the heauens into his hands, and willed him to say, that neither raine nor dew should fal vpon the ground (for certain yeres) but by the wordes of his mouth onely? what ho­nour was that he did to Elizeus in the Elizeus. 4. Re. 5. 4. Re. 13. sight of Naaman the noble Syrian, whom he cured onelie by his word from the le­prosie, whos bones also after his death, raised vp (by onelie touching) the dead to life? inallie, not to alleage more examples herein; what singular honour was that he Th' Apo­stles. gaue to al the Apostles of his sonne, that [Page 492] as many as euer they laid handes on, were healed from al infirmities, as S. Luke af­firmeth? Act. 5. Nay (which is yet more) the ve­rie girdles and napkins of S. Paul did the Act. 19. same effect; and yet more then that also, so many as came within the onelie sha­dow of S. Peter, were healed from their Act. 5. diseases. Is not this maruailous honour euen in this life? was there euer Monarch, prince, or potentate of the world, that could vaunt of such points of honor? And if Christ did this to his seruantes, euen in this world, whereof notwithstanding he Ioh. 18. 2. Tim. 4. Apo. 4. saith his kingdome was not: what honour shal we think he hath resesued for the life to come; where his kingdome shal be in al fulnes, and where al his seruants shal be crouned as eternal kings with him?

Lastlie, for some further declaration of 6. By the 3. places vvherto a man is ap­pointed. this matter, and for expressing th' incom­parable excellencie of heauenlie blisse; some diuines doe vse a consideration of the three different places, wherunto man by his creation is ordained, albeit in al pointes it be not necessarie to hold the same iust proportion. The first of which places is, our mothers wombe; the second, this present world; the third is, coelum Em­pireum, which is the place of blisse in the life to come. Now in these three places, (say the learned,) we must hold some like proportion, (by al reason) betwene the third and second place, as we see sensiblie to be obserued betwene the second and first. So that, in what proportion the se­cond [Page 493] doeth differ from the first: in like measure must the third be different from the second, on rather much more, for that eternal and heauēly thinges doe exceede al comparison of trāsitorie thinges amōg themselues. By this proportion then, we must say, (for exāple sake,) that as farre as Mark the collection. the whole world doth passe the wombe of one priuate woman: so much in al beau­tie, delites, and Maiestie, doth the place of 1 heauēlie blisse, passe al this whole world with the ornamentes therof. And as much as a man liuing in the world doth exceede 2 a child in his mothers bellie, for strength of bodie, beautie, wit, vnderstāding, lear­ning and knowledge: so much and farre more, doth a Saint in heauen passe al men of this world, in al these excellencies and infinite more besides. And looke how great horrour a mā of perfect age would 3 conceaue, to returne into his mothers wombe againe: so much and farre greater would a glorified soule haue, to come back from that eternal blisse into this vale of miserie. The nine moneths also of life in the mothers wombe, are not so litle in 4 respect of any mans age in the world, as is the longest life vpon earth, in respect of euerlasting life in heauen. Nor the blinde­nesse, ignorance, and other miseries of the 5 child in his mothers wombe, are any way to be compared to the cecitie, darknes, fo­lie, & other calamities of this life; in res­pect of the cleare light, most excellent knowledge, deuine vnderstāding, & other [Page 494] singuler prerogatiues of the Saints in hea­uen. So that by al thes reasons laid toge­ther, ther may a general coniecture be fra­med of the most infinit and incomprehen­sible excellencie of this reward wherof we treate.

BVT NOVV TO CONSIDER the same thing somewhat more in particular; THE. 2. part. OF THE tvvo partes of felicitie in heauen. it is to be noted, that this reward or glo­rie of heauen, shal comprehend in it self two partes or members; the one called es­sential, belonging to the soule: the other termed accidental, belonging to the bo­die. First of the soule. The essential part consisteth in the vi­sion or sight of God, as afterward shalbe shewed. The accidental consisteth in the Secōd of the bodie. change and glorification of our flesh after the general resurrectiō, wherby this cor­ruptible bodie of ours, shal put on incor­ruption, (as S. Paul sayeth) and of mortal 1. Cor. 15. Sap. 9. Ephe. 4. become immortal. Al this flesh (I say) of ours, that now is so combersom and ag­greeueth the minde; that now is infested with so many inconueniences; subiect to so many mutations; vexed with so many diseases; defiled with so many corruptiōs; replenished with so infinit miseries and calamities: shal then be made glorious & most perfect, to endure for euer without change or mutation, and to raigne with our soule euerlastinglie. And for this pur­pose (as See S. Tho. 3. par. q. 82. in sup­ple. diuines doe proue) the same shalbe endued with certaine excelles qua­lities and giftes from God, which S. An­selm (whom in this matter I wil folow) In l. de simi. c. 48. 49. [Page 495] doth reckon to be seuen; to wit, beautie, agilitie, fortitude, penetrabilitie, health, Seuen priui­leges of the glorified bodies. pleasure, & perpetuitie. Al which excel­lencies, either doe want in the damned bodies; or else their contraries are found therin.

And first of al, concerning the priui­ledge and high excellencie of beautie, 1. Beautie. how singuler it shalbe in the bodies glorified, our Saueour him self in some part declareth, when he sayeth. At that daie shal the Iust shine as the sunne in the Mat. 13. kingdome of their father. A maruailouse speech, and in humane sense almost in­credible, that our putrefied bodies should shine and become as cleare as the sunne. Whereas in the contrarie part, the bo­dies of the damned shal be as black and vglie, as filth it self. The second preroga­tiue assigned to the bodies of the iust, is 2. Agilitie. agilitie or velocitie, whereby their flesh is deliuered from al lumpish heuinesse, wherwith it was pestered in this life, and made as light as the Angels them selues which are spirits, and doe passe from pla­ce to place with infinit swiftnesse, as also doe ascend and descend of them selues, against the nature of corruptible bodies: whereas in the meane space, the damned bodies shal be bound both hand & foote, Mat. 22. not able once to moue, as the scripture expressie noteth.

The third gift and qualitie is superna­tural strength, wherewith the glorified 3. Strength. Cap. 52. bodie shal so abound (as Anselmꝰ saieth,) [Page 496] that he shal be able to moue the whole earth if he wold: and contrariwise, the damned body shal be so weake and impo­tent, as he shal not be able to remoue the verie wormes frome: his owne face and eyes. The fourth qualitie is penetrabili­tie, or free power of passage, whereby the glorified bodie shalbe inabled, to pearse 4. Penetrabi­litie. and penetrate any other bodies what soe­uer; as walles, doores, the earth or firma­ment without any resistance, quite con­trarie to the nature of a corruptible bo­die. So we see that. Christs bodie glori­fied, Ioh. 20. after his resurrection, entered the house wher his disciples were, the dores being shut, and pearsed also the heauens at his Ascensiō. The fift rare qualitie, is most absolute health; whereby the glorified 5. Health. body shal be deliuered from al diseases & paines of this life, and from al troubles & encombrances belonging to the same; as are, eating, drinking, sleeping, and other like; and shalbe set in a most perfect and florishing state of health and freedome, neuer decayable again: whereas the dam­ned bodie in contrarie maner, shal be filled and stuffed with innumerable diseases, paines, and torments, which no tongue of man is able to expresse.

The sixt perfection is delite and plea­sure, 6. Pleasure. wherewith the glorified bodie a­boue al measure shalbe replenished; al his senses together finding now their pecu­lier and proper obiects in much more ex­cellencie, then euer they could in this [Page 497] world. Now (I say) euerie part, sense, mē ­ber, and ioint, shal be filled with excee­ding delectation and pleasure; according as in the damned, ech part and sense shal contrariwise be afflicted and tormented. I wil alleage S. Anselmus his wordes, for that they expresse vnto vs this matter most liuelie. ‘Al the whole glorified body Ansel. c. 5v. vbi sup. (layeth he) shal be filled with abundance of al kind of comfort; the eyes, the eares, the nose, the mouth; the hands the throte, the lungs, the hart; the stomacke, the backe, the bones, the marowe; and the very-entrales them selues, and euery part thereof, shalbe replenished with such vn­speakable swetenesse and pleasure; that truelie, it may be sayed, that the whole man is made t, drinke of the riuer of Gods diuine Psal. 35. delites, and made-dronke vvith the abundance of Gods house.’ In contrarie wise the damned bodie, shalbe tormented in al his partes and members; euē as if you saw a man that had a burning yron thrust into his eyes, an other into his mouth, an other into his brest, an other into his ribbes, and so through al the ioints, partes, and members of his bodie. Would you not thinke him miserable, and the other man happie?

The seuenth and last excellencie of a glorified body, is called perpetuitie or se­curitie 7. Perpetuitie of life, wherby it is made assured neuer to die or alter more from his feli­citie; according to the saying of holie scripture, the iust shal liue for euer. And this Sap. 5. is one of the chiefest prerogatiues & most [Page 498] excellent dignities of a glorified bodie, wherby al care, doubt, and feare is taken away, al danger of hurt and noyance. For if al the world should fal together vpon such a bodie; it could not hurt or harme it any thing at al: where as the damned bo­die lieth alway in dying, and is subiect to the griefe of euery blow and tormēt laied vpon it, & so must remain for al eternitiē.

Thes Al thes thinges Bun. either reiec­tath, or mā ­gleth: perhap pes, as not appertainīg to the bodies of Protestā ­tes. seuen most excellent qualities, prerogatiues, dignities, and preeminēcies, shal adorne and beautifie, or rather deifie (in a certaine sorte) the bodies of the iust in the life to come. And albeit this vni­uersal happinesse be but accidental (as I haue sayed,) and nothing in deed to the essential felicitie of the Queene & mist­res her self, that is our soule: yet is it a mat­ter of no smal importance as you see, but such, as if any bodie in this life had but any one iote of the least part therof, we should esteeme it most happie. And to ob­taine so much in this world, many men wold aduenture farre; whereas to get thē al together in the life to come, no man al­most wil moue his fingar.

But now to leaue this, & to come to the The 2. part of felicitie, called essen tial, pertai­ning to the faule. most excellēt & essential point of this fe­licitie, that is, to the part which pertai­neth to the soule: it is to be vnderstood, that albeit there be many things that doe cōcurre in this felicitie, for the accōplish­ment & perfection of ful happinesse; Yet the fontaine of al is but one onelie thing, called by diuines, Visio dei beatifica, the sight [Page 499] or visiō of god that maketh vs happie. Haec sola est summū bonū nostrū, sayeth S. Augustin; Aug. lib. de trin. c. 13. this onelie sight of god, is our intire hap­pinesse. Which Christ also affirmeth, whē he sayeth to his father, this is life euerlasting, that men knovv the true god, and Iesus Christ Ioh. 17. vvhome thou hast seut. S. Paul also putteth our felicitie, in seing god, face to face. And S. Iohn, in seing god, as he is. And the reason of al this 1. Cor. 13. is, for that al the pleasures delites and cō ­tentations Hovv the visiō of God shal make men happie. of this world, wherin mortal mē doe solace them selues, being nothing els but litle peeces & crummes of Gods in­comprehensible felicitie: the same are cō ­tained much more perfectlie and excel­lentlie in god him self, (from whom they are deriued,) then they are in their owne natures imparted vnto man; as also al the perfections of Gods creatures, are more fullie in him, thē in them selues. Whereof it foloweth, that who soeuer is admitted to the visiō & presence of almightie God, the Creatour and fontaine of al delites; he shal ther finde al the goodnesse and perfections of worldlie thinges compact and vnited together, and presented vnto him at once. So that whatsoeuer may de­lite either bodie or soule; there he shal enioye it wholie, knit vp together (as it were) in one bundle, and with the presen­ce thereof, shal be rauished in al partes both of mind and bodie; in such sort, as he shal not be able to imagine, think, or wish for anie one ioye whatsoeuer, but there he shal finde the same in his ful perfectiō. [Page 500] There he shal finde al knowledge, al wise­dome, al beautie, al riches; al nobilitie, al goodnes, al pleasure, and whatsoeuer be­sides may deserue either loue or admira­tion, or woorkethanie pleasure or con­tentation vnto man.

Al the powers of our mind shalbe fil­led with this sight, presence, and fruition of God: al the senses of our bodie shalbe God to the saued shal­be al in al. satisfied & passinglie contented with the same. God shalbe the vniuersal felicitie of al his saints; containing in him self alone al particular felicities, without end, num­ber, or measure. He shalbe a glasse to our eyes, musike to our eares, honie to our mouthes, most swete & pleasant balme to our smel. He shalbe light to our vnderstā ­ding, contentation to our wil, continua­tion of eternitie to our memorie. In him shal we enioye al the varietie of times that delite vs here: al the beautie of crea­tures Mug. lib. 4. de anima. ca. 15. that allure vs here: al the pleasures and ioyes that content vs here. ‘In this vi­sion of God (sayeth one doctor) we shal know, we shal loue, we shal reioice, we shal praise. We shal know the verie secrets and iudgements of God, which are a depth Psal. 13. Knoledge. vvithout bottome: As also, the causes, natu­res, beginnings, ofsprings, and ends of al creatures. We shal loue incomparablie, both God, (for the infinite causes of loue Loue. that we see in him;) and our brethren and companions as much as our selues, for that we shal see them as much loued of God as our selues, & for the same cause for which [Page 501] we are loued: whereof ensueth, that our ioye shalbe without measure; both, for that we shal haue a particular ioye for euery thing we loue ī God, which are in­finit: and also, for that, we shal reioice at The great­nes of ioye in heauen. the felicitie of euerie one of our brethren as much as at our owne; and by that mea­nes, we shal haue so many distinct felici­ties, as we shal haue distinct companions in our felicitie; which being without number; it is no maruaile though Christ sayed goe into the ioye of thy Lord, and not, let Mat. 25. thy Lordes ioye enter into thee: for that no one hart created, cā receaue the fulnes and greatnes of this ioye. And hereof fi­nallie it doth insue, that we shal praise God without end or wearines, with al our hart, with al our strength, with al our powers, with al our partes; according as the scripture sayeth; Happie are they that Psal. 83. liue in they house (ô Lord) for they shal praise thee eternallie vvithout end.’ Hitherto this lear­ned doctor.

Of this most blessed visiō, sight, posses­sion, The speech of S. Augu­stine tou­ching the vision of God. Tract. 4. in ep. Ioau & cap. 36. fo­liloq. and fruitiō of almightie God, wher­unto in heauen th' elect are admitted, the learned father S. Augustine writeth thus. Our Saueour in the Gospel said vnto his Disciples, Happie are the cleane of hart, for they shal see God. By which wordes we are let to vnderstand, that ther is a sight and vision of God, which is sufficient of it self to beatifie men, and make them happie. A Mat. 5. visiō which nether eye hath seene in this world, nor eare hath heard, nor hart con­ceaued. [Page 502] A vision (deare brethrē) that pas­seth 1. Cor. 3. al the beautie of earthlie things; of gold, of siluer, of woodes, of feeldes; of sea, of ayer, of sunne, of moone; of starres & of Angels: for that al thes things haue their beautie from thence. VVe shal see him face to face (saieth his Apostle) and vve shal 1. Cor. 13. knovv him, as vve are knovven. That is, we shal know the power of the father, we shal know the wisdome of the sonne, we shal know the goodnes of the Holie Ghost, we shal know the indiuisible na­ture of the most blessed Trinitie. And this verie seing of the face of God, is the ioye of Angels, and of al other saints and celestial spirites in heauen. This is the reward of life euerlasting; this is the glorie of al blessed Cherubins; their euerlasting plea­sure; their croune of honour; their game and goal of felicitie; their riche rest; their beautiful quietnes; their inward and out­ward consolation; their diuine paradise; their heauenlie Ierusalem; their happines of life; their fulnes of blisse; their eternal triumphe; their pretious peace of God, which passeth al vnderstāding. This sight Psal. 4. of God, is the ful beatitude, the total glo­rification of man and Angels; to see and behold him (I say) that made both heauen and earth; to see and behold him (deare brother) that made thee, that redemed thee, that glorified thee. For in seeing him, thou shalt know him; in knowing him, thou shalt loue him; in louing him, thou shalt possesse him; in possessing him, [Page 503] thou shalt praise him; and in praising him thou shal spend thie whole eternitie. For he is the inheritance of his people; he is the possession of their felicitie; he is the reward of their expectation. I vvilbe thy Gen. 15. great revvard saieth he to Abraham. O Lord, thou art great, and therfore no mar­mile if thou be a great reward. The sight of thee therfore is al our hiar, al our re­ward, al our ioye & felicitie that we ex­pect: seing thou hast saied, that this is life Ioh. 17. euerlasting, to see & knovv thee our true God, & Iesus Christ vvhom thou hast sent. Thus vttered S. Augustine his feeling in thes affairs.

AND NOVV HAVING thus de­clared THE. 3. part. OF circum­stances in­creasing the ioyes of heauen. the two general partes of heauēlie felicitie, the one appertainīg to our soule, the other to our bodie: it is not hard to esteeme, what excesse of ioye both of thē ioined together, shal worke vnto vs & i vs at the most happie day of our glorificatiō. Which the forsaid holie S. Augustine con­ceaued and expressed in thes most zelous S. Augu­stines ap­prehensiō of the ioyes of heauen. Phil. 4. and affectuous wordes. ‘O ioye aboue al ioyes, passing al ioyes, & without which there is no ioye; when shal I enter into thee, when shal I enioye thee, to see my God that dwelleth in thee? O euerlasting kingdome, ô kingdome of al eternitie, ô light without end, ô peace of God that passeth al vnderstāding, wherin the soules of Saintes doe rest with thee (ô Lord,) and Esa. 51. Esa. 35. euerlasting ioye is vpon their heades, and they doe possesse ioye and exultation, and al paine and sorovv is fledde from them. O how glorious [Page 504] a kingdome is thine (ô Lord) wherin al Saintes doe raigne with the, adorned vvith Psal. 103. Psal. 20. light as vvith pretious apparel, and haue cro­vvnes of pretious stones vpon their heades? O kingdome of euerlasting blisse, where thou art present (ô Lord) the hope of al Saintes, and the diademe of their euerla­sting glorie, replenishing thē with ioy on euerie side by thy blessed sight. O Lord, in this kingdom of thine, there is infinit Ioye and mirth without sadnesse; health without sorow; life without labour; light without darknesse; felicitie without abatement; al goodnes without euil. Here youth florisheth that neuer waxeth old; life that knoweth no end; beautie that neuer fadeth; loue that neuer cooleth; health that neuer diminisheth; ioye that neuer coaseth. Here sorow is neuer felt; complaint is neuer heard; matter of sad­nesse is neuer seene; nor euil successe is euer feared. For that they possesse thee (ò Lord) which art the perfectiō and culme of their felicitie.’Hitherto blessed Au­gustine.

And now deare Christian brother, if we that liue in thes dayes and doe read 1. Of the ioi­ful mutatiō as a iust mās death. thes thīges, would enter in deed into thes considerations, as this holie man & other his like did; no doubt, but we should be more inflamed with the loue of this hea­uenlie felicitie prepared for vs, then we are; and consequentlie, should striue more to gaine it, then (alas) we doe. And to the ende thou maiest conceaue some more fee­ling [Page 505] in the matter, cōsider but a litle with­me, what a ioiful day shal that be at thy. house, when hauing liued in the feare of God, & atchiued in his seruice the end of thy peregrination; thou shalt come (by the meanes of death) to passe from miserie and labour, co life of immortalitie; and in that passage (when other men beginne to feare) thou snalt lift vp thy head in hope, Luc. 21. according to thie Saueours wordes, for that the time of thy saluation commeth on: tel me (I say) what a day of ioy shal that be vnto thee, whē thy soule stepping furth of prison, and conducted by the An­gels to the tabernacle of heauen, shal be receaued there, with the honorable com­panies and troupes of that place? with al Ephe. 1. Colos. 1. 1. The. 1. Esa. 6. those hierarchies of blessed spirites that are mentioned in scripture: as Principali­ties, Powers, Vertues, Dominatiōs, Thro­nes, Angels, Archangels, Cherubines, and Seraphines? with the holie Apostles and Disciples of Christ; with Patriarches, Prophets. Martyrs, Virgines, Innocentes, Luc. 15. Confessors, holie Bishopes, Priestes, and other Saints of God? Al which, as they did reioice at thy conuersion from sinne: so shal they triumphe now at thy corona­tion and glorification. What ioye and iu­bilie wil thy soule receaue at that day (deare brother,) whē she shal be presented by her good Angel, in the presence of al thes princelie states, before the seat and Maiestie of the blessed Trinitie, with re­cital and declaration of al thy good [Page 506] woorkes donne, & trauailes sustained for the loue and seruice of almightie God; when (I say) thos blessed spirites shal lay doune in that honorable consistorie, al thy vertuous actes, with their particula­rities; al thy almes deedes; al thy prayers; al thy fastinges; al thy innocencie of life; al thy patience in bearing iniuries, al thy constancie in aduersities, al thy temperāce in meates, and drinkes; al the vertues of thy whole life; when al (I say) shal be re­counted there, al commēded, al rewarded; shalt thou not see now the value and pro­fite of vertuous liuing? shalt thou not cōfesse now from the bottom of thy hart, that gaineful and honorable is the serui­ce of God? shalt thou not now be most ioiful, and blesse the hower ten thousand times, wherein first thou resoluedst thy self to leaue the slauerie of this miserable world, to serue onlie so bountiful a Lord? shalt thou not think thy self now behol­den most deeply to him or her, that per­suaded thee first to make this resolution? yes verily.

But yet more then this; when thou shalt look about thee and consider into what a 2. The ioye of securitie. porte and hauen of securitie thou art ar­riued, and shalt cast backe thin eyes vpon the daungers which thou hast passed, and wherein other men are yet in hazard: thy cause of ioye shal greatlie be encreased. For thou shalt see euidentlie now, how infinite times thou were in peril to pe­rish in that iourney, if God had not held [Page 507] his special hād ouer thee. Thou shalt now see the daungers wherin other men are; the death and damnation wherinto many of thy friends and acquaintance haue fal­len; the eternal paines of hel incurred by sundry, that vsed to laugh and be merie with thee in the world. Al which shal augment the vnspeakable felicitie of this thy so fortunate a lot. And now for thy self, thou maist be secure, thou art out of al daunger for euer and euer. There is no more need now of feare, of watch, of la­bour, or of care. Thou maiest now lay doune al armoure, as the children of Israel Iosu. 21. 22. Gen. 3. Sap. 17. did when they came into the land of pro­misse; for there is no more enemie to as­saile thee; there is no more wielie serpent to beguile thee: al is peace, al is rest, al is ioye, al is securitie. Good S. Paul hath no 1. Cor. 9. more need now to fast, to watch, or to pu­nish his bodie: Good old Ierome, may Iero. cp. 22. ad Eusto. Apo. 19. now cease to afflict him self both night and day for the conquering of his spiri­tual enemie. Thy onelie exercise must be now to reioice and triumphe, and to sing alleluya to the Lābe, which hath brought the to this felicitie, and wil continue the therin for euerlasting eternitie.

O dear Christian and most louing bro­ther, what excessiue ioy and comfort wil 3. The seing of Christ in glorified flesh. Mat. 2. it be at that day, to see that holie LAMBE sitting in Maiestie vpon his seate of state? If the tree wise men of the East, came so farre of, and so reioiced to see him lying in a Māger: what wil it be to see him now [Page 508] triumphing in his glorie? If S. Iohn Bap­tist Inc. 1. did leape at his approching towardes him in his mothers wombe: what shal his presence doe in this his royal and eternal kingdome? ‘It passeth al other ioye and glorie that Saintes haue in heauen (sayeth blessed S. Augustine) to be admitted to the Serm. 37. de sanctis. inestimable sight of Christ his face, and to receaue the beames of glorie from the splendour of his Maiestie. And if we were to suffer tormentes euerie day, yea, to to­lerate the verie paines of hel for a time, therby to gaine the sight of Christ in hea­uen, & to be ioined in glorie to the num­ber of his saintes: it were nothing in res­pect of the worthines of the reward.’ O that we made such accompt of this mat­ter, as this holie and learned man did: we woulde not liue as we doe, nor loose the same for such vaine trifles, as most men in the world doe loose it dailie.

But to goe forward yet some what fur­ther in this consideratiō. Imagine (deare 4. Meetinge vvith our frindes in heauen. brother) besides al this that hitherto hath bene said, what a ioye it shal be vnto thy soule at that daye, to meet with al her godlie friendes in the kingdome of hea­uen; with father, with mother, with bre­thern, with sisters; with wife, with hus­band with maister, with scholers; with neigboures, with familiers, with kin­red, with acquaintance: the welcomes, the mirth, the swete embracementes that shal be there; the inestimable ioy whereof, the holie ancient Martyr and most blessed [Page 509] father and doctor S. Cyprian expresseth in thes wordes. ‘Who is ther in peregrina­tion The saving of S. Cypriā l. de morta­lit. iu sine. abrod (saith he) that reioiceth not exceedinglie at the verie thought of his returne to his friendes and Contrie? O deare brethren, heauen is our Contrie; & the inhabitantes of that place, are our friendes and kinsfolk: why make we no more haste to salute and imbrace them? In heauen an infinit multitude of Bun. reiec­teth here this beleefe of S. Cypriā tou­ching Kno­vvledge in heauē, of fa­thers & mo­thers &c. But euerie man of rea­son, can put a difference betvvene a Cyprian and a Buney. our parēts, brethren, children and acquaintance doe expect vs. What a ioy wil it be, both to them and vs, to meet and imbrace and solace our selues together? how inestima­ble wil the delite of thos heauen lie king­domes be, and how extreme the felicitie, wher eternitie of life shalbe voide of al feare of death?’ Thus farre S. Cyprian; ad­ding further a most vehement exhortation that we should make hast to the attaining of this meeting.

This then shal be a most high & incom­prehensible ioy: but yet further, adde to this, the most triumphant exultation that 5. The dailie arriual of nevv bre­thrē to hea­uen. dailie shalbe in that place at the fresh ar­riual of new brethrē and sisters, comming thither frō time to time with the spoiles of their enemies, conquered & vanquished in this world. O what a cōfortable sight wil it be, to see thos seates of Angels fal­len, filled vp againe with men and women of flesh, frō day to day? to see the crownes of glorie set vpon their heades; and that in al varietie, according to the infinit va­rietie of their combates and conquestes. [Page 510] One, for martirdome or cōfession against 2. Tit. 4. Apo. 2. 3. 4. the persecutor; an other, for virginitie or chastitie against the flesh; an other, for po­uertie or humilitie against the world; an other, for many conquestes together a­gainst the deuil? ‘There the glorious quiar of Apostles, (saieth the forsaid holie Cy­prian Lib. de mor tal. there the number of reioising pro­phets, there the innumerable multitude of holie Martirs, shal receaue the crounes of their deathes & sufferinges. There, trium­phing virgines which haue ouercome cō ­cupiscence with the strength of conti­nencie: there, the good aulmners which haue liberallie fedd the poore, and accor­ding to our Lordes commandement, haue made ouer their earthly riches to the sto­rehouse of heauen, shal receaue their due and peculiar reward.’ O how shal vertue shew her self at this day? how shal good deedes content their doers? And among al other ioyes and contentations, this shal not be the least, to see the poore soules that come thither at a iumpe, either from the paines and miseries of this life, or frō the tormēts of the purging fire, how they shal be raushed, remaine astonished, and as it were, besides them selues, at the suddain mutation, and excessiue honour donne vnto them.

If a poore afflicted man, that were out of his way, wandering alone in a deepe, miric, and durtie lane, in the middest of a darke and tempestuous night, farre from companie, destitute of money, beatē with [Page 511] raine, terrified with thunder, stiffe with A simili­tude expres sing the sud den ioy of the iust af­ter their de parture. cold, wearied out with labour, almost fa­mished with hungre and thirst, and neare brought to despare with multitude of mi­series; should vpō the suddain, in the twin­kling of an eye, be taken out of that afflic­tion, and be placed in a goodlie large and tiche palace, furnished with al kinde of cleare lightes, comfortable fire, sweete sauours, daintie meates, soft beddes, plea­sant musike, delicate apparel, and honora­ble companie: al prepared for him alone, and al attending his comming, to receaue and imbrace him, to serue & honour him, and to annoint and croune him a king for euer: what wold this poore mā doe trow you? how wold he looke? what could he say? Surelie I think he would be able to say litle, but rather, breaking forth into teares, would for ioye remaine mute and dumme, his hart being not able to con­taine the suddain & exceeding greatnesse of so inestimable comfort.

Wel then (deare brother) so shal it be, and much more with these twise happie soules, that come to heauē from the trou­bles of this life. For neuer was there cold shadow so pleasant in a hoate burning sunnie day; nor the welsprig to the poore trauailer in his greatest thirst of the som­mer; nor the repose of an easy bedde to the wearied seruant after his labour at night: as shalbe this rest of heauen, to an afflicted soule which commeth thither. O that we could conceaue this; that we could im­print [Page 512] this in our hartes; that we had a fee­ling The value of heauen, and th' ac­count that old Sainctes made there of. of this that I say: wold we folow va­nities as we doe? wold we neglect this matter as we doe? No doubt, but that our coldenes in purchasing these ioyes, doth procede of the smal opinion we doe cō ­ceaue of thē. For if we made such account and estimate of this Iewel of heauenlie blisse, as other marchants before vs (more skilful and wiser then our selues) haue done: we wold bidde for it as they did, or at leastwise wold not let it passe so negli­gentlie, which they sought after so care­fullie. S. Paul saieth of our Saue our, ‘ propo­sito Heb. 12. sibi gaudio sustinuit crucem; He layinge be­fore his eyes, the ioyes of heauen, sustei­ned the Crosse.’ A great estimation of the matter, which he wold buye at so deare a rate. But what counsaile geueth he to other men about the same? surelie none other, but to goe and sel al they haue, to purchase Mat. 13. this treasure. S. Paul of him self, what sayeth he? verilie, that he esteemed al the vvorld as Philip. 3. dung, in respect of the purchasing of this Iewel. S. Pauls scholar Ignatius, what Icrom. in catalogo. biddeth he? heare his own woordes. ‘Fire, galowes, beasts, breaking of my bones, quartering of my members, crushing of my bodie, al the tormentes of the denil toge­ther; let them come vpon me, so I may en­ioye this treasure of heauen.’ S. Augustine Ser. 31. de sanctis. that learned father, what offereth he? you haue now heard, that he would be con­tent to suffer tormentes euery day, yea the very torments of hel it self, to gaine this [Page 513] ioye. Good Lord, how farre did these ho­ly Saints differ from vs? how contrarie were their iudgementes to ours in these affaires? who wil now maruaile of the wisdome of the world, iudged folie by God, and of the wisdome of god iudged 1. Cor. 1. 2. & 3. Psal: 4. foly by the world? Oh children of men (saieth the prophet) vvhy doe ye loue vanitie & seeke after a lie? why doe you embrace straw and contemne gold? straw (I say) & most vile chaffe, and such as finally wil set your own houses on fire, and be your ruine and eter­nal perdition?

BVT NOVV TO draw towardes an end in this matter (though there be no WHER­unto a Christian is borne by Bap­tisme. end in the thing it self:) let the careful Christian consider wherunto he is borne, and where of he standeth in possibilitie, if he wil. He is borne heyre apparent to the kingdome of heauē: a kingdome without end, a kingdome void of limitatiō, a king­dome of eternal blisse, the kingdome of Gal. 3. & 4. Ephe. 1. & 5. Colos. 3. Tit. 3. Rom. 8. Iacob 2. Heb. 1. 9. 1. Pet. 1. 3 2. Pet. 3. Apoc. 1. Mat. 19. Luc. 22. 1. Cor. 6. almightie God him self: he is borne, to be ioint-heyre with Iesus Christ the sonne of God; to raigne with him; to triumph with him; to sit in Iudgement of Maiestie with him; to iudge the very Angels of heauen with him. What more glorie can be imagined, except it were to be God him self? Al the ioyes, al the riches, al the glorie that heauen containeth, shal be poured forth to make him happie. And to make this honour and triumphe yet more; the glorious Lambe that sitteth: vpon the throne of Maiestie, with his eies like fire, [Page 514] his feet like burning copper, and his face Apo. 1. & 4. Luc. 12. more shining then the pretious diamant; from whos seat there procedeth thunder and lightening without end; and at whos feet the fower and twentie elders lay doune their crounes: this lambe (I say) this glorious God and man, shal rise and honour him with his own seruice. Who then would not esteeme of this royal in­heritance? who would not make grea­ter account therof then we doe, especial­lie seing the gaining and winning of the same is now (by the benefit of our redem­ptiō and grace purchased vnto vs therin,) brought to be in our own handes? accor­ding to the expresse wordes of our Sa­ue our, Math. 11. saying. Note that Bun. thru­steth out, as vvel thes vvordes of Christ, as thos that in­suc of S. Au gustin: and therby she­vveth, that he spareth th' Euāgelist no more then anciēt fa­thers, vvhen he mistiketh their vvri­tinges. Serm. 37. de sanctis. The kingdome of heauen doth suffer violence, & men doe lay hand-fast vpon it, by force. That is to saye, by the force of gods couenant made with Christias, that they liuing vertuouslie, shal obteine the same; whatsoeuer Christian doth per­fourme this vertuous life, taketh heauen (as it were) by force and by violence. The matter is put in the povver of the doer (sayeth S. Augustin) for that the kingdome of heauen suffereth violence. This thing (ò man) that is, the kingdome of heauen, requireth no other price but thy selfe it is so much vvoorth as thou art vvoorth: geue thy self, and thou shalt haue it. By which he signifieth, that euery man, how poore or needie soeuer he be in this world, may gaine this inheritance to him self; may make himself a prince, a king, a Monarch, if he wil: euen the meanest and miserabl est [Page 515] man I say vpon earth. O most wonderful bountie and liberalitie of our Saueour; ô princelie hart and vnspeakable mercie: ô incredible prodigalitie (in a certaine ma­ner so to say,) of treasures so inestimable, as are the most infinite and endlesse riches of heauen.

Tel me now, gentle reader and most louing and deare brother, why wilt thou The buying of heauen. not accept of this offer of thie Saueour? why wilt thou not account of this his kingdome? why wilt thou not buye this endles glorie of him, for so litle a labour as he requireth for it? Hear how earnestly he persuadeth thee to bargaine with him: ‘ Apoc. 3. Suadco tibi emere a me (saith Christ) aurū igni­tum, probatum, vt locuples sias. I doe giue thee counsaile, to buye of me pure and tried gold, to th' end thou maiest be riche.’ Why wilt thou not folow this counsaile (de­are brother?) especiallie of a marchant that meaneth not to deceaue thee? No­thing can greeue this thie Saue our more, Exo. 5. then that men wil seek with such paines, to buy straw and chaffe in Egipt, wheras he wold sel vnto thē fine gold at a lower price: and that they wil needes purchase pudle water, with more labour and cost, Icre. 2. Apo. 21. thē he wold require for ten times so much pure liquour, out of the verie fontaine of life it self. There is not the wickedst man that liueth in the world, but taketh more trauaile in gaining hel, (as after more largelie shal be declared) then doth the most painful seruant of God in purchasing [Page 516] of heauen and eternal blisse. O folie, ô madnes.

Follow not then (ô thou careful Chri­stian) The folie of seeking vvorldlie vanities. this fanatical frensie of earthelie wisdome; make not thie self partaker of their errour. For the day wil come, when thou shalt see them doe heauie penance for their sollie, at what time thie hart shal be right ioiful that thou hadst neuer any part or portion amōg them. Let them goe now and bestow their time, in transi­torie vanities, in finful pleasures and de­lites of this world; let them build now their pleasant palaces; let them purchase dignities, scrape peeces & paches of earth and ground together: let them hunt after honours and frame castels in the aier: the time wil come ere long (if thou belieue Christ him self) wherin thou shalt haue Luc. 6. Luc. 12. Math. 26. sinal cause to enuie their felicitie. If they doe imagin and talke baselie now of the glorie and riches of God and of his Sain­tes in heauen; not esteeming them in deed, in respect of their owne, or contemning them rather, for that carnal pleasures are not reconed therin: doe thou make litle account of their wordes; for that the sen­sual 1. Cor. 2. Ep. lad. A simili­tude. man vnderstandeth not the things vvhich are of God. If horses were promised by their maisters a good feast and banquet, most euident it is that they could imagin no­thing els, but prouander and water to be their best cheere, for that they haue no knowledge of daintier dishes: so fareth it with thes men who being accustomed [Page 517] only to the pudle of fleshlie pleasures; can mount with their mindes to no higher thig thē brutish sensualitie. But I haue she­wed to thee before (gentle reader) some waies and considerations, to conceaue greater matters; albeit as I haue aduerti­sed the often, we must confesse stil, with S. Paul, that no humane hart can conceaue 1. Cor. 2. the least parte therof. For which cause alse, it is not vnlike that S. Paul him self 2. Co. 12. was forbidden to vtter the things which he had seene and heard, in his most won­derful miraculous assumption vnto the third heauen.

Wherfore to conclude at length this whole chapter; thou hast to consider my The cōclu­sion vvith th' applica­tion of al that hath bene said. deare and louing brother, that this greate Game and Goale of heauēlie blisse, which hitherto I haue endeuoured to describe vnto thee, is set vp onlie for them that wil runne vnto it, as S. Paul wel noteth: and no man is crouned in this glorie, but such onelie as wil fight for it, according as the same. Apostle doth teach and for­warne 1. Cor. 6. Phil. 3. 2. Tim. 2. 1. Ti. 6. Heb. 12. Mat. 7. 19 25. vs. It is not euerie one that saieth to Christ, Lord Lord, shal enter into the kingdome of heauen: but they onelie which shal doe the wil of Christs eternal father that is in heauen. Albeit this king­dome of Christ be set out to al men, yet euerie man shal not arriue to raigne with Christ, but such onelie as shal be content Rom. 8. Mat. 11. to suffer with Christ. Though the king­dome of heauen be subject to violence: Apo. 14. & 20. (as hath bene said,) yet no man can enter [Page 518] there by force, but he onelie whose good deedes shal follow him to make open the gates: that is; except he enter (as the prophet Psal. 14. saith) vvithout spot, and haue vvroght iustice. My meaning thē is, that as I haue shewed, the exceeding greatnes and worthines of this treasure (gentle reader:) so thou being a Christian shouldest also conceaue the right way of gaining the same; which is no other by the testimonie of Christ him self, but onelie by holie and vertuous life, in keping his commandemētes. Thou art therfore to sit doune & consider, (ac­cording Math. 7. & 19. Ioh. 14. Luc. 14. to thy Saueours counsaile,) what thou wilt doe and determine herin; whe­ther thou haue so much spiritual money, as is sufficient to build this tower, and to make this heauenlie warre, or no: that is; whether thou haue so much good wil and holie manhood in thee, as to bestow the paines of a vertuous life, (if it be rather to be called paines then pleasure,) requi­red for the gaining of this eternal king­dome. This is the question, this is the prin­cipal The final end of al that hath bene said. pointe, this is the verie whole issue of al the matter; and hitherto hath apper­tained whatsoeuer hath bene spoken in this booke before, either of thy Creatour and creation, of thie particular end; or of the Maiestie, bountie, and iustice of thie God and Saueour: as also of the account he wil demand of thee; and of the punish­ment or rewardes laid vp for the life to come. Al this (I say) hath bene meant by me to this onelie end and purpose, that [Page 519] thou (measuring the one part and the other,) shouldest finallie resolue thie self what thou wouldest doe, and not to passe ouer thy time in careles negligence, as manie are accustomed to doe, neuer espiing their own errours vntil it be to late to amend them.

For the loue of God then (deare Chri­stian An exhor­tation. brother) and for the loue thou bea­rest to thy own soule & eternal welfare, shake of this most dangerous securitie, wherin flesh and blood is wont to lulle the careles people of this world; make some earnest resolution, for looking to thy state in the life to come. Recalle to mind oftentimes that worthie sentence; Hoc momentum, vnde pendet aeternitas: This life A saying to be remem­bred. is the momēt, wherof dependeth al eter­nitie of weal or woe hereafter. If it be but a moment (deare brother) and yet a mo­ment of so great consequence and impor­tance: how is it passed ouer by earthelie men with so litle care, and cogitation? what reason may be alleaged of this so dangerous a negligence? what cause may be assigned, of so extreme a follie? Al the creatures of earth, heauen, and hel, euen from the very first to the last, if thou exa­mine them al, may be argumentes and mo­tiues vnto thee, to leaue this perilous course wherin thou art: al are or may be bookes lessons and sermōs vnto thee, prea­ching and protesting, (some by their pu­nishment, some by their glorie, some by their beautie, and al by their creation,) [Page 520] that thou oughtest without delay, to make resolution of an other kinde of life; and that al is vanitie, al is folie, al is iniquitie, al is miserie, besides the onelie seruice of thie Lord and maker. And so with this, wil I make here an ende of this first part, reseruing some other things to be spoken in the second; for remouing of such impe­dimēts, as our spiritual aduersarie is wont to cast against this good worke of Reso­lution, as against the first step and degree of our saluation.

Our Lord God & Sauiour Iesus Christ, who was content to paye his own pre­tious blood for the purchasing of this no­ble inheritance of his kingdome vnto vs; geue vs his holy grace, to esteeme of it, as the great weight of the matter requireth, and not by negligen­ce to loose our title and portion therin.

OF THE FIRST IMPE­DIMENT THAT IS WONT TO LET SINNERS from resolution. VVhich is, the mistrust and diffidence in Gods mercie, through the multitude and grie­uousnes of their offences. CHAPT. I.

AMONG al other gricuous and most perilous cogita­tiōs, which in this world are accusto­med to offer them selues to a mind en­tangled and lode with great sinnes; this vsually is the first, (thorough the nature of sinne it self Dispaire an ordinarie temptations to the grea­test sinners. and craftie suggestion of our ghostly ene­mie;) to fal into distrust and despaire of Gods mercie. Such was the cogitation of most vnhappie Cain, one of the first inha­bitantes of mankind vpon earth; who after the murther of his owne only bro­ther, and other sinnes by him committed; brust furth into that horrible and despe­rate Caini. [Page 524] speech, so greatly offensiue to his Lord and Maker, mine iniquitie is greater, then Gen. 4. that I may hope for pardon. Such was in like maner, the desperate conceit of wicked Iudas, one of the first of them that were Iudas. chosen to the peculiar seruice of our Re­deemer; who feeling his conscience op­pressed with manifold enormous iniqui­ties, and most of al with the prodition of his owne Lord & maister: tooke no other ware of amendment or redresse, but to de­stroie him self both in bodie and soule; adioining only thos words ful of misera­ble distrust and desperation; I haue sinned in Mat. 27. betraying the innocent and iust blood. By which wordes and most wreched ende, he more grieuouslie offended and iniuried his most louing & merciful Saueour, then by al his former iniquities committed against him.

This then (most louing brother,) is the first and greatest rocke, wherat a sinful The ship vvrak of soules ouer­loded vvith sinnes. soule ouerburdened with the charge of her owne iniquities, and tossed in the waues of dredful cogitations by the bla­stes and stormes of Gods threats against sinners, doth commonlie make her ship­wrake. This is that most horrible depth and dungeon, wher of the holie Scripture saieth, The impious man, vvhen he is come into Prou. 18. the botome and prosonditie of his sinnes, contem­neth al. This is that remediles sore and in­curable wound wherwith God him self charged Ierusalem when he said; Insanabi­lis fractura tua; Thy rupture is irremedia­ble. Iere. 3. And the Prophet Michaeas conside­ring [Page 525] the same people, thorough the mul­titude of their wickednes to eneline now to despaire of Gods goodnes towards them; brake forth into this most pitiful complaint; for this vvil I vveepe and lament extremely; I vvil strippe of my clothes, and vvan­der Mich. [...]. naked; I vvil rore like vnto Dragons, and sound out my sorovve as Strutbious in the desert, for that the vvound and maladie of my people is desperate.

This is that great and maine impedi­ment that stoppeth the conduits of Gods The mise­rie of despe­ration. holie grace, from flowing into the soule of a sinful man. This is the knif that cut­teth in sunder al thos heauely blessed cor­des, wherwith our sweet Lord and Sa­neour endeuoureth to draw vnto repen­tance the hartes of sinners, saing by his prophete, I vvil pul them vnto me vvith the chaines of loue and charitie. For by this mea­nes Osee 11. euery sinful conscience commeth to answere almightie God, as did Ierusalem, when being admonished of her sinnes, & exhorted by his prophet to amendment of life; she said: Desperaui, nequaquam faciam; I ame become desperate; I wil neuer Iere. 2. thincke of any such thing. To which la­mentable estate, when a sinful man is once arriued; the next steppe he maketh, is, (for auoiding al remorse and trouble of cons­ciēce;) to engulfe him self into the depth of al detestable enormities, and to aban­done his soule to the verie sincke of al filth and abhominations; according as S. Paul said of the Gentiles in like case; that [Page 526] by despaire they deliuered them selues ouer to dis Ephe. 4. solute life, therby to commit al maner of vn­cleanes.

Which wicked resolution of the im­pious, is the thing (as I haue noted be­fore) that most of al other offences vpon earth, doth exasperate the ire of Almighty God, depriuing his deuine Maiestie of The thing vvherin God most deliteth, is mercie. that most excellent propertie, wherin he cheifly deliteth and glorieth, which is, his infinite and vnspeacable mercie. This might be declared by diuers and sondrie examples of holy writt; how be it, two only shal suffice for this present. The first is of the people of Israel not long before their banishment to Babilon; who being threatned from God by the Prophet Iere­mie, that manifold punishments were im­minent ouer their heads, for their grie­uous sinnes committed against his Maie­stie: begāne (in stead of repentance) to fal to desperation, and consequently, resol­ued to take that impious course of al dis­solute life, alleaged before out of S. Paul; for thus they answered God exhorting them by his threats to reforme their wic­ked liues. VVe are novv grovven desperate; & therfore vve vvil hereafter folovve our ovvne A desperat resolution. cogitations, and euerie one sulfil the vvickednes of his ovvne conceite. Wherat God stormed infinitely, and brake forth into this vehe­ment Pere. 18. interrogation: ‘ Interrogate Gentes; quit audiuit talia horribilia? Aske and enquire of the verie Gentiles, whether euer among them were heard any such horrible blas­phemies.’ [Page 527] And after this, for more declara­tion of this intollerable iniurie herin of­ferred to his Maiestie: he commaunded the Prophet Ieremie to goe forth of his owne house; and to get him to a potters shope, which in the village was framing his vessels vpon the wheele. Which Iere­mie hauing done; he sawe befor his face a pot crushed and broken by the potter al in peeces vpō the wheele; and thincking therby that the vessel had bene vtterly vnprofitable and to be cast away: he saw the same clay ptesently framed agayne by A marue­lous exāple of Gods cle­inencie. the potter, into a new vessel more excel­lent then before. Wherat he maruailing; God said vnto him: ‘Doest not thou thinck (Ieremie) that I can doe with the house of Israel, as this potter hath done with his vessel? Or is not the house of Israel in my handes, as the clay is in the handes of this craftesman? I wil denounce vpon the sodaine against a Nation and kingdome, that I wil roote it vp and destroye it; and if that nation or kingdome doe repent from their wickednes, I also wil repent me of the punishment which I intended to laie vpon them. ’And then he procee­deth foreward, declaring vnto Ieremie the exceeding greif and indignation which he conceaueth, that any sinner what soeuer, should despaire of mercie & pardon at his hands.

The second example is of the same peo­ple of Israel during the time of their ba­nishment in Babilon, at what time being [Page 528] afflicted with many miseries for their sin­nes, An other example of Godes vvō ­derful mer­cie. and threatned with many more to come, for that they changed not the course of their former wicked conuersa­tion: they beganne to despaire of Gods mercie, and to saie to the Prophet Eze­chiel that liued banished among them, & exhorted them to amendment vpon assu­red hope of Gods fauour towards them; Our iniquities and sinnes doe lye greeuouslie vpon vs, and vve languish in them, and vvhat hope of Eze. 33. life then may vve haue? At which cogitation and speech God being greatly moued; ap­peared presently to Ezechiel & said vnto him; Tel this people; I doe liue saieth the Lord God of hostes, I vvishe not the death of the im­pious, but rather that he should turne from his vvicked vvaies and liue. VVhy vvil the house of Israel die in their sinnes, rather then turne vnto me? And then he maketh a large and vehe­ment protestation, that how greuously soeuer any person shal offend him, & how great punishments soeuer he shal denoun­ce against him; yea, if he had giuen ex­presse sentence of death and damnation vpon him: yet, Si egerit paenitentiam a peccato suo, secerit (que) iudicium & iustitiam; that is; if he repent him self of his sinne, and exercise Iudgment and iustice to be vsed in true re­pentance; that is, iudgment vpon our selues, and iustice tovvardes others. iudgement and iustice for the time to come; al his sinnes that he hath committed shalbe forgiuen him (saieth almightie God) for that he hath done iudgment and Iustice.

And this now might be sufficient, (al­beit nothing els were spoken) for remo­uing this first obstacle and impediment of [Page 529] true resolution, which is the dispaire of Gods infinite goodnes and mercie. Ne­uertheles, for more euident clearing and demonstration of this matter; and for the greater comfort of such as feele them sel­ues burdened with the heauy weight of their iniquities committed against his de­uine Maiestie: I haue thought expedient in this place to declare more at large, this aboundant subiect of Gods endles mercie, towards al such as wil truly turne vnto him; in what time, state, condition or age Fovver par­tes of this chapter. soeuer in this life: which shalbe shewed and set doune by thes foure points and partes that doe ensue.

FIRST OF AL, by the infinite and THE. 1. part. TOVCHING. the loue that God: beareth tovvardes man. incomprehēsible loue that almightie God beareth vnto man; which loue is alwaies the mother of fauour, grace, and mercie. If you demaund of me in what sort I doe proue that the loue of God is so excee­ding great towardes man: I answere as the Cosmographer is wont to doe, who by the greatnes and multitude of the strea­mes and riuers, doth frame a coniecture of the fountaine frō which they flowe. The proper riuers which are deriued and doe ronne forth of loue, are good turnes and benefites; which seing they are infinite endles and inestimable, bestowed by God vpon man, (as in place before hath bene declared, and the whole vniuersal frame of this world doth aboundantly beare witnesse;) it foloweth most euidently, that the origine, fountaine, & welspring [Page 530] of al thes fauours, graces, and good tur­nes; must needs be infinite, immeasurable, and farre surpassing al compasse of mans vnderstanding.

If you require of me the cause and rea­son, why almightie God should so won­derfully be affected towards man; I can directly yeld you none at al, but rather meruaile therat with holy Iob, why so soueraine a Maiestie should set his hart Iob. 7. vpon so base a subiect. Notwithstanding, the holy Scripture seemeth to alleage one principal reason of this loue, when it sa­ieth; Nihil odistieorum quae secisti, & parcis om­nibus, Sap. 11. quia tua sunt, Domine, quidiligis animas. ‘That is; Thou (O Lord) which louest sou­les, canst not hate thos thinges which thou hast made, but doest vse mercy towards al, for that they are thine.’ And the like maner of reasoning vseth God 1. The first cause vvhie God loueth vs, for that he is our Creator & vve are his ovvne vvorkes. Ezec. 18. him self when he saieth by his Prophet Ezechiel; behould, al soules are mine: and hereupon he inferreth a litle after; Num­quid voluntatis meae est mors impij: Can I haue the wil to damne a wicked man, seing that his soule is mine, created and redee­med by me? as who would saie, this were a case against al order and equitie. And the reason of this maner of speech and argu­ment is, for that euery man naturally is enclined to loue the things that be of his owne making. So we see that if a mā haue an orchard wherin be great varietie of trees and plantes, yet if ther be but one of his owne peculier grafting that flori­sheth [Page 531] and prospereth wel; he taketh more delite therin, then in any of the rest, for that it is his owne workemanship. So in Euerie man giuē to loue his ovvne. like maner if a man haue a vineyard of his owne planting and trimming. For which respect, the holy prophet Dauid, finding him self and the whole kingdome of Iu­rie in great affliction & calamitie: thought no other means so forcible to draw God to compassion and commiseratiō of their case, as to crie out to him in this maner; Thou vvhich gouernest Israel, looke tovvards vs Psal. [...] and be attēt: Thou hast brought forth a vineyard out of Egipt, thou hast purged the same from Gentiles, and hast planted it. Thou ô God of al povver, turne tovvards vs, looke vpon vs from heauen, and visite this thy vineyard vvhich thy ovvne right hand hath planted. The like ma­ner of persuasion vsed the holy prophet Esaie to moue God when he said; looke vpō Esa. vs I beseech the (ô Lord) vvhich are the vvorke of thine ovvne hands.

But aboue al other, the blessed man Iob standeth, as it were, in argument and dis­putation Iob. 1. with God about this matter, say­ing; haue not thy hāds made me? haue they The confi­dēce of Iob in that God had made him. not framed me of clay and earth? hast not thou compacted me as cheese is made of milke? hast not thou knit my bones and sinowes together, and couered my flesh with skinne? hast not thou giuen me life, and conserued my spirite with thy conti­nual protection? how soeuer thou seme to dissemble thes matters and hide them in thy hart; yet I know that thou remēbrest [Page 532] them al, and are not vnmindful of them. By which words this holy man signified, that albeit God suffered him greatly to be tempted and afflicted in this life, so farre forth, as he might seme to haue forgotten him: yet was he wel assured that his de­uine Maiestie could not of his goodnes forsake or despise him, for that he was his creature and the proper workeman­ship of his owne hands. In which verie name of vvorkemanship, holy Dauid tooke such great comfort, considering that the workeman can not chuse but be louing and fauourable towards his owne work, (especially so excellent and bountiful a workeman as is almightie God, towards a worke made as mā is, to his owne shape and likenes:) that in al his necessities, yea euen in his greatest infirmities of flesh, and most grieuous offenses committed against his Maiestie, he conceaueth most assured Th' assured hope Dauid had in that he vvas Gods vvork manship. hope of mercie and pardon, vpon this cō ­sideratiō, that he was his workemanship; and consequentlie, wel knowen to his deuine wisdome, of how bricle & infirme a metal he was made. For thus at one time among other, he reasoneth of this matter. ‘Looke how farre distant the east is from Psal. 102. the west; so farre of hath God remoued our iniquities from vs. Euen as a father doth take compassion of his owne chil­dren; so doth our Lord take mercie vpon vs: for that he wel knoweth the mould wherof we are made, and doth remember that we are nothing els but dust.’

[Page 533] In which discourse the holie Prophet maketh mention of two thinges, that did assure him of Godes mercie; th' one, that God was his Creator and maker, and therby priuie to the frailtie of his consti­tution & nature: th' other that he was his father, whos propertie is to haue compas­sion on his children; and this is a second reason, more strong and forcible perhap­pes then the former, whie euerie man The second reason of assurance of Gods loue, for that he is our Fa­ther. maie be most assured of pardon that hartely turneth vnto almightie God; con­sidering that it hath pleased his deuine Maiestie, not only to be vnto man a crea­tour (as he is to al other thinges;) but also a father, which is the title of the greatest loue and coniunction, that nature hath left to thinges in this world. Wherof a certaine philosopher said wel; that no mā could conceaue the loue of a parents hart, but he onlie that had a child of his owne. For which respect, our Sauiour IESVS to put vs in mind of this most feruent loue; and therby as it were, by one fire to en­kendle an other within our hartes; did vse often times and ordinarily, to repeat this Mat. 5. 6. 8. &c. sweet name of Father in his speeches to his folowers, and therupon founded di­uers most excellent and comfortable dis­sourses; as at one time, when he dehorted them from ouer much care and worldlie solicitude: he addeth this reason; Your fa­ther Math. 6. in heauen knovveth that you haue need of thes thinges: as who would saie, he knowīg your wantes and being your father; you [Page 534] shal not need to trouble yourselues with too great anxietie in thes matters, for that a fathers hart can not but be prouidēt and careful for his children. The like de­duction maketh he in the same place, to the same effect, by comparison of the bir­des of the aire and other- irreasonable creatures; for which, if God doe make (saith he) so aboundant prouision, as al the whole world may witnesse that he doth: much more careful wil he be to pro­uide for men that are his owne children, which are more deare vnto him then any other terrestrial thing created.

Al which speeches and reasons of our Sauiour, are deriued from the nature and propertie of a parent, which can not but affect and loue his children; especially such a father whom Christ calleth cele­stial, who in this perfection of true father ly VVhat a father God is. loue, so farre exceedeth al earthly pa­rents put together; as in power, clemencie and goodnes, almightie God surpasseth the infirmitie of his feeble creatures. Such a father, as hath not only geuen life and being vnto his childrē; but also (as S. Paul Gal. 4. saieth) hath powred into their hartes the deuine spirite of his only eternal sonne, stirring them vp to most assured confiden­ce and inuincible hope, in his fatherly goodnes and protection. And vpon assu­rance of this hope haue aswel sinners as Saints from the beginning, fled vnto him confidently vnder this title of paternitie, and neuer were deceaued. So the prophet [Page 535] Esaie aswel in his owne name, as in the name of the sinful people of Israel, doub­ted not to crie. Thou art our father; Abraham Esa. 63. hath not knovven vs, and Israel is ignorant of vs: Thou, o Lord, art our father, thou art our re­deemer. And to cōfirme this assurance vnto vs, Christ sent that most sweet and com­fortable Christes cō ­fortable em bassage. Ioan. 20. embassage vnto his disciples, presentlie vpon his resurrection; Goe and tel my brethren, that I doe ascend vnto my father and vnto your father; vnto my God, and vnto your God. By which two wordes of Father and God, the one of loue, and th' other of power; the one of wil, the other of abili­tie: he tooke away al doubt of not spee­ding, from each man that should make re­course to this merciful Lord and Father.

God him self also after many threates vsed by the prophet Ieremie against the people of Israel for their sinnes, in the end, lest they should dispaire, turneth about his talke, and changeth his stile, as­suring them of many graces and fauours, Hovv greatlie the respect of a father mo­ueth God. Iere. 31. if they would returne vnto him; telling the house of Israel, that he had loued her from the beginning, and had sought to draw her vnto him by threates, to the end he might take mercy vpon her: and that now he intended to build her vp againe, to adorne her with ioy and exultation, to gather her children from al corners of the earth; to refresh them with the wa­ters and riuers of life, & al this (saith he,) quia factus sum Israeli pater; for that I am be­come now a Father to Israel.And in the [Page 536] same place to wicked Ephraim (the head citie of the rebellious kingdome of Sa­maria) he saith; Ephraim is become my honora­ble sonne, my delicate and dearely beloued child; Iere. 31. therefore my bovvels are moued vvith compas­sion vpon him, and in abundance of mercy vvil I take pitie of him. So much attributed God to this respect of being a father vnto Israel and Ephraim, and of their being his chil­dren; that for this cause only (notwith­standing their infinit enormous sinnes) his bowelles of endles mercie were mo­ued with loue and compassion towardes them.

And thes are thos tender merciful bo­welles, which holie Zacharie father to Luc. 1. S. Iohn Baptist, protesteth to be in al­mightie God towardes mankind that had offended him. Thes are thos which were vo. 16. in that good old father mentioned in the Gospel, who being not only offended but [...] [...] [...] the pre­al sonne. also abandoned by his yonger sonne, yet after he saw him returne home againe, notwithstanding he had wasted al his thrist and substance, and had weried out his bodie with wicked life: he was so far of from disdaining to receaue him; as he came forth to meete with him, sel vpō his neck, and kissed him for ioy; adorned him with new apparel and riche iewel­les; prouided a solemne banket for him; inuited his friēdes to be merie with him; and showed more exultation and triumph for his returne, then if he had neuer de­parted from him.

[Page 537] By which parable our Saueour IESVS endeuored to set forth vnto vs, the in­comprehensible mercie of his heauenly Father towardes sinners: in which respect he is truely called by his Apostle pater mi­sericordiarum, the father of mercies. For 2. Cor. 1. that (as S. Bernard wel noteth) this sea & Oceā of mercies, doth flow peculiarly frō the hart of a father, which can not be said Ber. ser. 5. de natal. so properly of the gulfe and depth of his iudgementes. For which cause he is called Psal. 35. in Scripture the God of iustice and reuēge, and not the Father. And finally this bles­sed VVhat the name of Fa ther doth import. name of father in God, doth import vnto vs by Godes owne testimonie, al sweetenes, al loue, al frendship, al com­fort; al satherly prouidēce, care, and pro­tection; al certaintie of fauour, al assu­rance of grace, al securitie of mercie, par­don, and remission of our sinnes, when­soeuer vnfainedly we turne vnto him. And in this point his diuine Maiestie is so foreward and vehement, to geue vs assu­rance; that being not content to set forth his loue vnto vs by the loue of a fathers hart; he goeth further, and protesteth vn­to vs that his hart is more tēder towardes vs in this behalf, then the hart of any mo­ther can be to the only child and infant of her own wombe. For thus he saith to Sion, which for her sinnes, begā to doubt least he had forsaken her: Can the mother Esa. 49. forget her ovvainfant, or can she not be merci­ful to the child of her ovvne vvombe? if she could, yet can I not forget or reiect thee: behold, I haue [Page 538] vvritten thee in the flesh of my ovvne handes. And this, for so much as God is called our Father.

Ther remaineth yet a third considera­tion, which more setteth forth Gods ine­stimable The. 3. ar­gument of Gods loue, the geeuing in's sonne for vs. loue, then any of the other de­monstrations before handled. And this is, that he gaue the life and blood of his only begotten and eternal sonne for purcha­sing and redeeming vs when wee were lost; a price so infinite and inexplicable, as (no doubt) his diuine wisdome would neuer haue giuen, but for a thing which he had loued aboue al measure. Which our Sauiour him self that was to make the pai­ment, doth plainly signifie; and therfore also seemeth, as it were, to wonder at such a bargaine, when he saieth in the Ghos­ple; So dearly hath God (my father) loued the Ioh. 3. vvorld, that he hath giuen for it his only begotten sonne. In which wordes he ascribeth this most wōderful dealing of his father; vnto the vehemencie and exceeding aboundāce of loue; as doth also his dearest disciple and Apostle S. Sohn, saing; ‘In this appea­reth 1. Ioa. 4. the great loue and charitie of God towards vs, that he hath sent his only be­gotten sonne into the world to purchase life for vs. In this (I saie) is made euident his exceeding charitie, that we not louing him, he loued vs first; and gaue his owne sonne to be a ransome for our sinnes. Christ vvas geuen for loue.’Wherunto also the holie Apostle S. Paul agreeth, admiring in like maner the ex­cessiue loue of God in thes wordes; ‘God Rom. 5. [Page 539] doth maruailouslie commend and set forth, his great loue vnto vs, in that we being yet sinners, he gaue his sonne to the death for our redemption. And in an other place framing out, as at were, a measure of Gods mercie by this aboundance of his loue; Ephe. 2. faieth thus. God who is rich in mercie, thorough the exceeding loue which he bore vnto vs, we being dead in sinne, he reuiued vs in Christ, and raised vs vp euen vnto heauen, making vs to sitte doune ther with him, to the ende he might de­clare to al ages and worldes ensuing, the most abundant riches of his grace and goodnes towards vs.’

This was the opinion of that noble Apostle S. Paul, and of al his coequals, Apostles Euangelistes Disciples & Saints; that this worke of our redemption pro­ceeded only from the inflamed fornace of Gods immeasurable loue. And therfore to The cōclu­sion of this point made by S. Paul. Tit. 3. make no other conclusion her of then that which S. Paul him self doth make: ‘If God haue not spared his owne proper & only begotten soone, but hath geuen him vp to death for gaining vs vnto him: how can it be, that with him he hath not geuen vnto vs al other thinges?’ If when we were his enemies and thought not vpon him, he Rom. 5. sent to seeke vs so diligently; by such a messinger as he loued so dearly; allowing him to laie doune a price for vs which he so infinitely esteemed: what shal we thincke that he wil doe vnto vs now; (we being made his owne by our redem­ption,) [Page 540] if we returne willingly vnto him; whē onr receauing shal cost him nothing els, but only a merciful looke vpon vs; which is not so much from the infinite bowels of his botomeles mercie, as is one droppe of water from the most huge gulfe of the maine Ocean sea. And this shal suf­fice for this first point of Gods loue, decla­red vnro vs, by the three most sweete and comfortable names & respectes, of Crea­tor, Father, and Redeemer.

NEXT AFTER VVHICH we are to consider in what maner God is accu­stomed THE. 2. part. to expresse and declare this loue of Hovv God expresseth his loue to­vvardes sin­ners. his, in his dealings & proceedīgs towards sinners. And first of al the wise man (ha­uing had long experience of this matter,) beginneth to describe and set it forth in this sort, saing vnto God himself: Thou (O Cap. 11. Lord) doest dissemble the sinnes of men to geue vn­to thē time of repentance. And thē when they wil not vse this benefite of his forbea­ring, but wil needs enforce him to punish and correct them; he saieth further of this correction: Such as vvilfully doe runne astraie Cap. 12. (O Lord) and vvil not turne vnto the; thou doest correct thē svveetly by litle & litle, admonishing and exhorting them to leaue their sinnes and to beleeue in thee. Thes two pointes then of ex­ceeding clemencie, by the testimonie of the wise man, are found in almightie God: Tvvo rare pointes of [...] in God. first, to winke at the wicked life of men, and to expect their conuersion with in­speakable patience and longanimitie, ac­cording as also the Prophet Esay beareth [Page 541] witnes, adioining the cause therof in thes wordes, Your Lord doth attēd your conuersion, to the end he may take mercie on you, and therby be Esa. 30. exalted. And secondlie, for the same respect when he is enforced by reason of his Iu­stice, to chastice them; yet doth he the same with such moderation and mildnes, as alwaies in this life he reserueth place of pardon.

And to thes two we may adioine yet a third propertie of his mercie, more ad­mirable (perhaps) then the former; which Tertul. in Apol. ca. 2. is, (as Tertulian excellently noteth,) that he being the partie offended, yet first and principally desireth reconsiliation; he ha­uing receaued the wrong and iniurie, yet doth he most busely entreate for amitie & attonment. And wheras in al right and God that is offended, seeketh at­tonment vvith vs. equitie he might denie vs pardon, and for his power take reuenge of vs at his plea­sure: yet doth he not only offer vs peace of his owne accord; but also sueth vnto vs by al means possible to accept therof, hum­bling (in a certaine maner) his deuine Maiestie to our basenes and vilitie; and behauing him self in this respect, as a prince that were inamoured of his bond­slaue and abiect seruant.

This might be declared by many of his owne speeches and doinges in holy Scri­pture; but one place out of the Prophete Esaie shal serue for al: wher almightie God so earnestly wooeth the conuersion of Ierusalem, as no louer in the world could vtter more signes and testimonies of [Page 542] a hart inflamed and set on fire with loue, then he doth towards that citie which so highly had offended him. For first after Gods vvoo­ing of Hie­rusalem. many threats poured out against her, if she did not returne; lest she might per­happs fal into despaire; he maketh this protestatiō in the beginning of his speech: Indignatio non est mihi &c. Angrie I ame not (ò Hierusalem,) but what soeuer I haue [...]. 27. spoken, I haue spoken of good wil and loue. Secondlie, he entreth into this dis­pute His prote­station. and doubt with him self about puni­shing her for her sinnes; what shal I doe? Shal I tread her vnder my feete and put her to the fiar? or els vvil she staie my puissant hand and His cuncta­tion. make peace vvith me, vvil she (I saie) make at­tonment vvith me? After which doubt and cunctation; he resolueth him self to chāge his maner of stile, and to fal a litle to chide with her, and then saith: harken O yee deafe in­habitants of Ierusalem; looke aboute you, ye blind His chiding folke that vvil not see: vvho is blind and deafe but my seruant, that vvil not regard or listen to the messingers vvhich I send? O thou vvhich hast opē eares, vvilt thou not heare? And then a litle after, he beginneth to smooth and speake faire againe, saing: Euer since thou hast bene His faire speech. gratious & glorious in mine eyes, I haue loued the; and for thy soule vvil I yeue vvhole natiōs. Feare not, for that I ame vvith the. Wherwith she being litle or nothing mooued, he retur­neth to a sweet maner of complaint, saing: Thou hast enthralled me by thy sinnes, and vvith His com­plaint. thine iniquities thou hast greatly afflicted me. Which being said, and she somewhat [Page 543] wonne therby to loue him, as it seemeth: he turneth vnto her with this most com­fortable and kind speech; I ame he, I ame he, vvhich cancelleth thine iniquities for mine ovvne His kind speech. sake, and vvil neuer thincke any more vpon thy sinnes.

Al which being done, and they now reconciled, and made fast frends together: his diuine Maiestie beginneth a verie lo­uing conference (as it were) and sweet expostulation with her, saing in thes wordes: Cai thou to memorie the things that are His confe­rence. past, and let vs iudge our selues here together. Tel me if thou haue any thing vvherby thou maiest be iustefied. Thy first parent vvas a sinner &c. Wherat she being ashamed, and hauing no­thing in the world to answere for her self: almightie God comforteth her, and knitteth vp the whole matter in this most His svveet conclusion. kind and amiable sort. ‘Feare not, for I wil power out my spirite vpon the and vpon thy seed, and my benediction shal be vpō thine ofspring; thy children shal budde vp and florish as willoes planted by the wa­ter side; Thus saieth the Lord and king of Israel, the Lord of hostes that is thy re­deemer; I ame the first and the last, and besides me ther is no other God. Be mind­ful of this thou house of Iacob, I haue dis­solued and dissipated thy sinnes, as a cloud is dissolued in the aire; be mindful of this and haue an assured confidence.’ Thus farre continueth the treatie betwene God and his citie of Ierusalem.

And now tel me (deare Christian bro­ther) [Page 544] whether it be possible for any hart A conside­ration vpon the former treatie of God vvith Hierusalē. or tongue in the world, to conceaue or expresse more waies or significations of most vehement good wil and burning af­fection, then of Gods part in this treatie hath bene declared? What louer or ena­moured person vpon earth, what passio­nate hart could wooe more earnestly, sue more diligently, sollicite more artificial­ly, complaine more pitifully, expostulate more amiablie, conferre more intrinsical­ly, remit offences more redely, offer be­nefites more aboundantly, conclude more sweetly, and giue more pregnant testimo­nies of vnfeined loue, or more assured certaintie of eternal league & amitie, thē doth almightie God vnto this natiō that so grieuouslie had offended him? who wil not confesse now with the prophet Da­uid, that svveet and merciful is our Lord, and his miserations aboue al the rest of his mast vvonder­ful Psal. 144. vvorkes. Who wil maruail, if the same prophet made a vowe, that his euerlastīg Psal. 16. song should be of the mercies of this his Lord and maker?

But yet this thing is made much more Gods tender loue to Hic­rusalē vvhē he vvas to destroy it. apparant, by that which his deuine Ma­iestie did afterwardes to the same people in the daies of Ieremie the prophet (a­boue an hundreth yeares after this treatie in the time of Esaie;) at what time God being resolued to destroie them and their citie, for their obduration in their sinnes; when the hower of execution drewe neare, his bowels of mercie were so tou­ched [Page 545] with commiseratiō towardes them, as he called to Ieremie, and commaunded him once againe to goe vp to the temple gate wher al the people did passe in and out, and ther with a loude voice to crie as foloweth. ‘Heare yee the word of God, ò Iere. 7. al you of Iuda, that doe passe in and out by thes gates; thus sayeth the Lord of hostes, the God of Israel: yet doe you amend your waies, and I wil dwel in this place with you. &c.’And when this exhortation, and blessed indeuour of almightie God could not moue or profit them any thing at al: then his vnspeakable goodnes began with sharpe threates in this maner; ‘My furie and indignation is gathered Iere. 7. together vpon this citie; and vpon the inhabitantes, and vpon the very bea­stes and cattel therof, as also vpon the fruite and trees of this region. The carca­ses of this people, shalbe foode to the bir­des of the aire, and to the beastes of the filde; their enimies shal come & cast forth Iere. 8. of their sepulchers, the bones of the kīges and princes of Iuda; the bones of their priestes prophetes and inhabitantes; and shal drie them at the sunne, and cast them out vnto the dunghil.’After al which lōg and dreadful cōmination, he altereth his speech presentelie againe, and saith with a very lamentable and pitiful voice. And A pitiful complaint. vvil not he that is fallen (notvvithstanding al this) rise vp againe? VVil not be that is depar­ted from me, returne vnto me againe? O, vvhy doth my people runne from me so obstinatelie?

[Page 546] By which louing complaint, and infi­nite other meanes of mercie that God The vvon­derful pro­ceeding of God vvith Hierusalē. vsed to that people, when no amendment at al could be procured: his diuine Maie­stie was inforced to cal Nabuchodonosor king of Babilon before the walles of Hierusalem, to destroy it. But euen now also consider the bowels of his vnspeaka­ble mercie. For hoping that by this ter­rour they might perchance be stirred vp to conuersion; he sent Ieremie the pro­phet to them againe, with this embassage: tel the inhabitantes of Hierusalem; vvil ye not yet receaue discipline and obey my vvordes? Iere. 35. Wherat thos graceles people were so litle moued, as they tooke Ieremie and cast him into prison for his message, and therby exasperated most grieuoulie Gods further indignation against them. Not­withstanding al which, his incomprehen­sible clemencie would not thus abandon them; but commanded holie Ieremie to Iere. 36. write out al his threates and promisses in a booke together, and to send the same vnto them, forth of the prison wher he lay, by his seruant Baruch, to be read in their hearing; and so he did. Wherof whē Ioacim the king had vnderstanding; he commanded Baruch to be brought into his presence, and ther to read the booke by the fier side, as the Scripture noteth. And whē he had heard but three or foure pages therof, he cut them out with a pen­ne knif, The obsti­nacie of the Iuish na­tion. and threwe the whole booke into the fier, and so consumed it. At which ob­stinat [Page 547] and impious dealing, albeit almigh­tie God were extremely offended; yet cō ­manded he this same booke to be indited and writen againe, in much more ample maner then before, therby (if it had bene possible) to haue stirred vp & gained that people vnto him. But when this by no means in the world could be brought to passe; then permitted his diuine Maiestie, the whole citie to be destroied, according to his former threate, and that rebellious people to be lead away captiue in bōdage to Babilon. In which place and miserie (notwithstanding their demerites) his infinit mercie could not for sake them, but sent his prophet Ezechiel, as also Baruch vnto them, with extreme complaint of Eze. 23. their obduration; and yet offring vnto thē mercie and pardon euen thē, if they would repent.

And what more wonderful clemen­cie then this, can possibly be imagined deare Christian brother? May in reason any man euer now enter into doubt or despaire of Gods mercie, how great and greeuous soeuer the burden of his sinnes Ezec. 2. Epithetons geuē by God to the peo­ple of Is­rael. be, when he considereth this proceeding of his eternal Maiestie with the people of Israel, for so many yeares and ages to­gether; whom him self calleth notwith­standing, Gentem Apostatricem dura facie & indomabili corde; ‘an apostatical nation of a shameles countenance and incorrigible disposition? ’Can God deuise any more ef­fectual and forcible means, to erect & ani­mate [Page 548] a sinner confidently to returne vnto him, then are thes? And yet (gentle rea­der) for thy further confort and encoura­gement in this behalf, I wil adioine one thing more, which doth exceed and passe al reason and reache of humane imagina­tion; and this is, that God promiseth to a A vvōder­ful point. sinner that faithfullie wil returne vnto him, not only to forget and vtterly extin­guishe al memorie of his former iniqui­ties; but also to make more ioy and trium­phe at his conuersion, and to loue and cherishe him more tenderlie at his retur­ne; then if he had neuer fallen or departed from his seruice.

This God him self signifieth by the Pro­phet Esay when he saith: cal vnto Hierusa­lem; Esa. 40. speake vnto her hart; (that is, comforta­bly:) for that her iniquitie is for giuen; she hath VVhat ioy theris made at a sumers conuersion. Esa. 30. receaued dubble at Gods handes for al her sinnes committed. And more plainelie in an other place by the same Prophet; the light of the moone shalbe as the light of the sunne; and the light of the sonne shal be as the light of seuen dayes, seuen tymes put together, vvhen God shal binde vp the vvoundes of his people & heale their fores. And to this purpose doe appertaine directelie thos most wonderful parables of our Saueour in the Ghospel, concerning th' extraordinarie ioye and feasting that Luc. 15. the careful woman made when she had founde againe her grote that was lost; & the good Shepherd, when he brought backe the sheepe that was astray; and the merciful father when he receaued home [Page 549] his sonne that before had abādoned him. And to the same purpose doth it also ap­pertaine, that in the Prophet Dauid God Psal. 57. glorieth especiallie in the seruice of thos people, that before had not knowen him. And this shal suffice for this seconde pointe, to shew, what wonderful meanes almightie God doth vse, in setting forth his mercie for allurement of sinners vnto repentance.

AND SO HAVING declared what THE. 3. part. VVHAT as­surāce God geueth to them that repent. exceeding great loue and mercie God bea­reth towardes man, and how effectuallie he expresseth the same by his sueing vnto sinners for their conuersion: it followeth that we should in this third place exami­ne some what more in particuler, what certaine assurance his diuine Maiestie ge­ueth, of vndoubted pardon and ful remis­sion of their sinnes, to al such as vnfai­nedlie shal resolue them selues to make their refuge vnto him. Which thing, al­beit euerie mā by that which before hath bene treated, may sufficientlie conceaue: yet for th' importāce of the matter, it shal not be amisse in this place also to adde a word or two, for more plaine and euidēt demonstration therof. And this shal be donne by setting doune both the wordes and deedes, that is, both the promisses and perfourmāce which almightie God hath vsed and excercised in this behalf, to al such as haue offended him whatsoeuer.

And for the first, which are his promi­ses; most apparent it is, as wel by the [Page 550] thinges which before haue bene discus­sed, The pro­misses of God to sin­ners that repent. as also by the whole course, bodie, & drift of holie scripture; that the promises of mercie and pardon which his diuine Maiestie hath made to synners, and wher­unto by his sacred word, he hath (in a cer­taine maner) obliged him self; are both manifold, vehement, absolute, resolute & vniuersal. VVho so euer shal depart from his Ezec. 18. 33. 34. 37. vvicked vvayes, and turne vnto me, (saith al­mightie God) I vvil receaue him. Behold the vniuersalitie of al people and persons, without excluding any. And then further; At vvhat day soeuer an impious man shal re­turne vnto me from his impietie; his vvickednes shal not hurt him; saith the same L. God, of hostes: see the vniuersalitie of al times & seasons without exceptiō. But yet harken what God addeth besides. Leaue of to doe per­uerselie, (saith he to the Iewes &c.) and then doe you come and finde fault vvith me, if you Esa. 1. can. For if your sinnes vvher as red as skarlet, they shal be made as vvhite as snovve. &c. Con­sider the vniuersalitie of al kind of synnes, be they neuer so greeuous, so horrible or haynous. And finallie, God talking to a soule that hath oftentimes fallen & most infinitelie offended him; he saith thus: ‘it is Iere. 3.a common receaued speech that if a womā depart from her husbād, and doe ioine her self to an other man; she may not returne to her first husband againe, for that she is defiled, and made contaminate. And yet wheras thou hast departed from me, and hast committed fornication with many [Page 551] other louers; doe thou returne vnto me againe, and I wil receaue the, saith al­mightie God.’

By which wordes is expressed the fo­werth vniuersalitie, containing al states, qualities, and conditions of men; how many waies, or how oftentimes, or how contemptuouslie soeuer, they haue com­mitted sinnes against his diuine Maiestie. And what may be added now more vnto this? was ther euer prince that made so large an offer vnto his subiectes? or was ther euer father that gaue so ample and vniuersal promise of pardō vnto his chil­dren? Who can now mistrust him self to Fovver vni­uersalities in Gods pro­misses to sinners. be excluded from this assurance of mercie, wherin al sortes of people, al kindes of sinnes, al times and seasons, al states and qualities of sinners are comprehended? O most miserable and infortunate man that excludeth him self, whom God excludeth not. What is ther in this general and vni­uersal promises, wherof anie man in the world should haue pretence, to make any least doubt or question? Of the meaning (perhapes) and intent of him that promi­seth? O deare brother, it is onlie loue and tharitie; and consequentlie, can not de­ceaue vs. Of the truth and suertie of his promisses? It is infallible; and more cer­taine then heauen and earth put together. Of the power that he hath to perfourme Three poin­tes of great comfort. his promisse? It is infinite, and not restrai­ned by any boundes or limitation: wherof thē may we doubt? or in which of thes [Page 552] three pointes may we not conceaue most singuler consolation? heare the comfor­table meditation, that blessed S. Bernard made vpon thes three particulers which wee haue now mentioned. Tria considero (saith he) in quibus tota spes mea consistit; cha­ritatem Bern. ser. in verb. Psalm. misericor­dia Domi­ni in aeter. cantab. vocationis, veritatem promissionis, pote­statem redditionis. &c. ‘That is, I doe consider three thinges (saith this holie mā) wherin al my hope cōsisteth, & wherby it is made inuincible. First, the exceeding loue and charitie of him, that calleth me to him by repentance; secondlie, the infallible truth and certaintie of his promise which he maketh to me of pardon and mercie; third­lie, the endles power and abilitie he hath to perfourme whatsoeuer he promiseth. This is that triple or threefold rope and chaine, which holie scripture saith is Eccle. 4. hardlie broken: for that by this rope, let donne vnto vs from heauen which is our contrie, into this world, that is our pri­son; we may ascende and mount vp (if we wil) euen vnto the sight and possession of Gods eternal kingdom and heauēlie glo­rie.’Thus farre that blessed father.

But now to the second pointe; if we consider how faithfullie almightie God Hovv God hath per­sourmed his promises, to sinners that haue repen­ted. hath put in execution thos promises of his from time to time, & how no one man vpon earth, (so many ages as the world hath continued) was euer yet frustrate of his hope, in making his conuersion vnto his Maiestie, if he made it from his hart: we shal finde further cause for vs to confide. [Page 553] For so much as it is not probable, or ī rea­son to be imagined; that he which neuer failed in times past, wil breake his promise for the time to come; especially seing now in Christianitie, when we haue this aduantage aboue other former times (as S. Iohn doth also note,) that he who was 1. Ioa. 2. and is our iudge, is become also our aduo­uocat to pleade our cause.

Cast backe thine eyes then my louing deare brother, and take a vew of al ages times and seasons past and gone. Beginne from the first creation of the world, and come donneward euen vnto this daye; & examine indifferentlie whether in al this wide compasse of times, persons, places & Neuer sin­ner repēted that vvas not pardo­ned. most greeuous offences committed against his diuine Maiestie, ther were euer yet any one sinner vpon earth, that returned vn­say nedlie and was not receaued. The sinne of our first parentes, was presentelie for­geuen Gen. 3. vnto them, vpon their first significa­tion of greefe and sorowe for the same. And not onlie this, but our Saueour also Adam & Eue. Iesus Christ was promissed to be sent, for restoring them and their posteritie to the glorie and felicitie, which by their fal they had lost. After this, vntil the time of Abraham and of the people of Israel, as some workes of Gods iustice are recor­ded in holie writ, that were excercised vpon irrepentant offendours: so are ther many more celebrated of his mercie; and onlie two persons in particuler are men­tioned, who notwithstanding some [Page 554] sorow which they seemed to haue of their offences, were yet reiected; the first The reice­tion of Cain and Esau. wherof was the murderer Cain, who at the beginning denied his wickednes vnto God; and then being conuicted, des­paired of remission. The second was Esau, whom S. Paul calleth a profane fornica­tor; who founde no place of repētāce, al­beit Heb. 12. with teares he sought the same. Wher­of S. Chrisostome geueth the reason in Chris. hom. 80. de pae­nit. ad pop. Antio. thes wordes: For this cause Esau obtained not pardon, for that he did not repente as he should haue done; his teares proceeding rather of anger and temptation, then of true sorovv.

When the people of Israel came to be a distinct nation, and to be gouerned at Gods appointement: how greeuouslie (trow you) did they offend day lie, and al­most howerlie his diuine Maiestie? And how gratiouslie did his vnspeakable cle­mencie remitt and pardon their manifold and innumerable sinnes & trespasses done agaist him? The whole scripture (in truth) The infinit sinnes of the Iuishe peo­ple & their infinit par­dons recea­ued frō God. seemeth nothing els, but a perpetual nar­ration of Gods incredible patience and infinite mercies towardes them. And if I would speake of particuler persons amōg them, which he receaued to his fauour after greate and manifold offences com­mitted; ther would be no end of that re­cital. Let Manasses that most impious and wicked king, be an exāple for al; of whos Th' exāple of Manasses enormous life and most detestable actes, whole pages are replenished, both in the 4. Reg. 21 2. Par. 33. bookes of kinges and Chronicles; and yet [Page 555] afterwardes notwithstanding, the same man falling into miserie and calamitie among the Babylonians, (a fortunate schoole oftentimes for Princes, who in their prosperitie are wont to contemne God,) he begā to be sorowful for his for­mer life and actions; and to doe great pe­nance (as the scripture saith) in the sight of God, for the same. Wherat his diuine and incomprehēsible mercie was so much moued presentlie, as he receaued him to fauour, and brought him backe from his prison and fetters, to his kingdome and imperial throne of Maiestie.

The exāple also of the Niniuites is very notable & singuler in this behalf: against The exāple of the Ni­niuites. whom almightie God hauing decreed a sentence of death, to be executed within a certaine time; he commanded Ionas the Ion. 1. 2. 3. 4. prophet to goe and denounce that sentēce vnto them. But Ionas wel knowing the nature and disposition of God towardes mercie; forsaw (as afterwardes he signi­fieth) that if he should goe and beare that embassage vnto them, and they therupon make change of ther liues; his Maiestie would presentlie pardon them, and so he should be taken for a false and lying pro­phet. For auoiding which inconuenience, he chose rather to flee away by sea to the citie of Tharsis, and ther to hide himself. But almightie God raised a tempest in that iourney, and disposed in such sort, as Ionas was cast into the sea, and ther re­ceaued and deuoured by a whale; from [Page 556] whos belly he was commanded after­wardes to repaire to Niniue, and to doe his former message; which he perfour­med. And the tenour of his message was, that within fortie dayes that huge citie of Niniuie should be destroyed. Which he hauing denounced vnto them: the sequel fel out, as Ionas before had suspected. For the Niniuites beleeuing the message, and betaking them selues to repentance, God forgaue them presentlie; wherat Ionas was exceedinglie greeued & offended, & complained sweetlie to God of his strāge dealing herin, demanding whie he had inforced him to come and preach destruc­tion vnto them, knowing wel before hād, that he would pardon them. But his merciful Lord answered him fullie to this pointe, by a certaine accident that fel out, wherto Ionas was not able to replie one word.

For so it chanced, that Ionas sitting without the walles of Niniuie, vnder an Iuie bush, that in one night by Gods ap­pointment was sprōg vp to couer him frō the sunne: the same Iuie by Gods ordināce perished vpon the suddaine, and was con­sumed by a worme, leauing the poore pro­phet destitute of that consolation of sha­doe which he receaued by it. Wherwith he being not a litle disquieted and afflic­ted; Cōsider this speech of al­mightie God. Ion 23. 4. God said vnto him; ‘thou (Ionas) art sorowful, and much grieued for losse of thine Iuie tree, which not withstanding thou diddest not plant nor make to grow, [Page 557] nor tookest any labour at al about it. But the same grew vp in one night, and in one night it perished againe. And shal not I then, be careful to pardon my greate citie of Niniuie, wherin ther be aboue an hun­dred and twentie thousand innocent peo­ple, which can not distinguish betwene their right hand and their left?’This was the answer of almightie God to Ionas, for defence of his singuler inclinatiō to mer­cie, in respect that the Niniuites were his owne creatures, his owne workmanship, and the labours of his own handes, as al other people also are. Of which kinde of reason, and consideration, ther haue bene diuers thinges said and declared In the first part of this chapter. before, for manifestation of Gods infinit mercie. And al this that hitherto hath bene spo­ken, is of thinges onlie donne in time of the old testament, before the appearance of Christ our Saueour in flesh.

But now if we looke into the time of grace, when God incarnate came him self Examples of mercie in the nevv testament. in person, to shew the riches of his endles mercie vnto mortal men vpon earth: we shal see more examples without compari­son, of this exceeding clemencie. For that now, our Creator and shepheard ouer­come (as it were) with extreme compas­sion came down into the vale of our mi­serie, with resolution not onlie to offer pardon and forgeuenes to al his sheepe that were a stray and would returne; but Luc. 15. also to follow & seeke them out; & being found, to lay them on his own shoulders, [Page 558] and so to beare them backe vnto the fold againe, and ther to geue his life and blood for their defence against the wolfe. O sweet Lord, what greater loue cā be ima­gined Ioan. 10. & 11. then this? what more pregnant sig­nification of inflamed charitie, can mans cogitation conceaue or apprehend? is it maruaile now if he which descēded vnto vs with this hart, and with thes bowels of burning affectiō, did set open the gates of al his treasures, fauours, & graces vnto vs? Is it maruaile if the holie apostle S. Paul doe saye of this time, Superabundauit gratia, that grace did ouer abounde: and yet Rom. 5. further in an other place; ‘that Christ be­ing verie God, did in a certaine sort im­pouerish and emptie him self, with the Phil. 2. most wonderful effusion of mercies and hauoke of heauen, which at this time and euer since he hath made?’

Herehence it proceeded that al his de­lite and pleasure vpon earth, was to con­uerse The vvon­derful cle­mēcie of Ie­sus our Sa­uiour. with sinners, and to geeue them cō ­fort, corage, and cōfidence in him. Which he did so manifestlie, in the sight of al the world; as he was very scandalous and of­fensiue therby to the Scribes and Phari­sees, and other principal rulers among the Math. 9. & 11. Marc. 2. Luc. 5. Iuish nation. Herehence also did proceed thos his most maruailous speeches and strange inuitations of wicked men vnto him; as for example at one time among other, when he cried out in publique; Come vnto me al ye that doe labour and be heauie lo­den, and I vvel refresh you. And at an other Math. 11. [Page 559] time, going into the temple of Ierusalem vpon a high festiual day, when al the people were gathered together: he stood vp in the middest of them al, and brake forth into this vehement inuitation, with a lowd voice, as S. Iohn Euangelist recor­deth; if any man among you, be thirstie; let him Ioan. 7. come vnto me, & he shal drinke. Hereby it came to passe, that his diuine Maiestie was ter­med commonlie, Publicanorum & peccatorum Mat. 11. am cus; The frend and familiar of wicked Publicans and sinners. And herof finallie it did proceed, that he receaued al, imbra­ced al, and forgaue al that repaired vnto him; were they Scribes, Pharisees, Soul­diars, Publicans, Vserers, Harlotes, Thee­ues, Persecutours, or whatsoeuer most grieuous offendours besides; (wherof par­ticuler examples in eche kinde might be alleaged:) assuring vs furthermore, that after his resurrection and blessed ascensiō to the right hand of his father, he would be more bountiful yet in this maner of proceeding, and dravv al vnto him self: being Ioan. 12. at one time both our Iudge and Aduocat, our king and Mediatour, our God and Re­deemer, our Father and brother, our Priest and Sacrifice, and he that both plea­deth and determineth our cause together.

What then should not we hope at this time (deare Christian brother) at the han­des Great and manie cau­ses of assu­red hope in IESVS. of this our Lord and Maister, which hath left vnto vs such wordes, such deedes, such assured euidencies of his infallible loue and abundant mercies towards vs? [Page 560] why should not his dealinges with other men before vs, geeue vs hart and corage to confide assuredlio in him, for the time present and to come? why should not his former most infinit mercies, be vnto vs oderiferous alluring sauours and oynt­mentes, to make vs as the spouse did in the Canticles, follow and runne af­ter Cant. 1. him? Heare what deuout S. Bernard doth meditate vpō this passage of Christs Bern. ser. 5. in Cant. fragrant ointmentes. ‘O sweet Iesus (saith he) the freshe and oderiferous smel of thie wonderful clemencie doth allure vs to runne after the, when we heare saye, that thou despisest not beggars, nor abhorrest sinners. Wee know right wel (ô Lord) that thou didest not reiect the theefe that confessed thee, nor the sinful woman that wept vpon thee, nor the Chananaean that humbled her self before thee, not the wic­ked adulteresse brought vnto thee, nor the toullar or tribut gatherer that followed thee, nor the publican that repaired vnto thee, nor the disciple that denied thee, nor Saul that did persecute thee, nor thie tormentours that did naile thie sacred bo­die vpō the crosse. O Lord, al thes are fra­grant smels and sauours of thie most sweet mercie; and at the sent of thes thie oint­mentes, we doe follow and runne after thee.’ Thus farre S. Bernard.

AND SO VVITH THIS to come THE. 4. part. Th' applica­tion of al that hath bene said. to the fourth and last part of this chapter, and to applie al that hath bene said of Godes mercie, to our present purpose; [Page 561] What man is ther liuing in the world, that reading and beleeuing thes thinges, can doubt or mistrust to receaue pardon for his sinnes? If God be he that iustifieth; vvho is able to condemne vs, saieth the holie Apostle Rom. 8. S. Paul? If God be minded to deliuer vs, who can take vs out of his hands? If God protest that he wil pardon vs, why should Ioa. 10. we make any doubt or questiō therof at al? Why should not we ioine rather with that confident and faithful seruāt of his S. Paul, who saieth vnto vs and to al other sinners liuing, in his maisters name; let vs repaire vnto him vvith a true hart in fulnes of faith, ha­uing Heb. 10. purged our hartes from an euil conscience; let S. Pauls ex­hortatiō to confidence. vs hold fast an immouable confession of our hope, seing he is faithful vvhich hath giuen vnto vs his promis, and let vs consider hovv one of vs may prouoke an other to charitie and good vvorkes. By which wordes the holy Apostle signi­fieth, that what sinner soeuer shal resolue with him self to purge his conscience frō wickednes for the time to come, and to employ the rest of life in charetie & good workes: he may confidently and boldly repaire vnto almightie God, with most certaine assurance to receaue pardon and remission. And alas (deare brother) why then should anie man despaire? wherfore should any man cast away his owne soule, that God so much desireth to saue? what a pitiful and lamentable case is it, to behold so many Christians in the world to goe languishing in ther sinnes, and to giue thē selues ouer to al kind of careles and disso­lute [Page 562] sensualitie (which by God him self is called desperation,) vpon this conceit & wicked cogitation, that now they are gone so farre, and so deeply rooted and habituated in this kind of life, as either it is impossible or in vaine for them now, to thincke of change or amendements O deare Brother, let thes men harken to this excellent discourse of holy Chrisostome, which ensueth.

‘If thou be a wicked man (saieth he,) thincke vpon the Publicane. If thou be vncleane of life, consider the harlot. If An excel­lēt discourse and exhor­tation of S. Chrysost. liom. 2. in Psal. 50. thou be a murtherer, remember the theef. If thou be a swearer, cal to mind the Blas­phemer. Cast thine eyes vpon Saul and Paul, first a persecutour, and then a prea­cher; first a violent robber, afterward a good steward and Dispenser: First chaf­fe, afterward corne: first a wolfe, after­ward a sheppard; first lead, after gould: first a pirate, afterwards a good pilot: first a dispersour, afterward a gatherer; first a breaker doune of Gods vineyard, after­ward a plāter: first a destroier, afterward a builder. Thou hast sene manifold wic­kednes; but now behold vnspeakable mercie. Thou hast heard the pride of the seruant; consider now the loue and cle­mencie of the Maister. I wil not thou saie to me, I ame a blasphemer, I haue bene a persecutour, I haue lead an vncleane and abhominable life, and therfore I doubt lest I shal not haue pardon; Saie not so vn­to me, for here thou hast examples to the [Page 563] contrarie, in euerie of thes & manie other sinnes. Thou maiest safely fly to what port thou list, and that either in the old or new Testament. For in the old thou hast Dauid, in the new thou hast Paul. I wil not haue the therfore alleage excuses vnto me, for couering thine owne cowardnes. Hast thou sinned, doe penance: hast thou sinned a thousand times, repent a thousand times vnfainedly. This is the only ointment that may be poured in to an afflicted consciēce, the torment wherof I doe wel knowe. For the Diuel standeth by, whetting his The speech of the diuel. to a sonle loden vvith sume. sword of desperation and saing vnto the; Thou hast liued wickedly al thy youth, & thy former yeares thou hast mispent; thou hast hanted plaies and spectacles with thy companions, and hast folowed after louse and lasciuious women; thou hast taken other mēs goods from them wrongfully; thou hast bene couetous, dissolute, and ef­feminate: thou hast foresworne thy self; thou hast blasphemed & committed many other hainous and enormous crimes, and therfore what hope canst thou haue of saluation? Truly none at al. Thou art a mere castawie, and canst not now goe backe; and therfore my counsaile is, that now thou vse the pleasures and commo­dities of this world, and passe ouer thy time in mirth of hart, without cogitation of other affaires.’

‘Thes are the wordes of the Deuil (lo­uing brother:) Thes are the counsailes & persuasions of our enemie. But mine are [Page 564] contrarie. If thou haue fallen, thou maiest S. Chryso­stoms coun­sail against the diuels temptation. rise againe: If thou haue bene a lost com­panion, yet thou maiest be saued. If thou haue committed fornication and adulte­rie in time past; thou maiest be continent for the time to come. If thou haue hanted playes & games; thou maiest drawe backe thy foot from hence forth. If thou haue delighted in leud and euil companie; thou maiest herafter acquaint thy self with good. Thou hast free wil to chuse ether part. This only is necessarie; that thou be­ginne thy conuersion out of hand, & that thou repent and take in hand to reforme thy self, though it be at the first but a litle. Let thine eies beginne but to shed forth one teare; enter into thy conscience; con­sider thy self but indifferently; examine thine actions and what they deserue; lay before thy face the daie of Iudgment with the torments of hel on the one side, and the ioyes of heauen on the other. Repēt, confesse, amend thy life, seeke a medicine for thy wound, out of hand while thou art in this life, in what state or condition soeuer thou be. Yea if thou be vpon thy death-bed, & ready to breath out thy soule No time to late to re­pent. and spirit; feare not to repent, for that Gods mercie is not restrayned by the shortnes of time. Which I speake vnto you (my deare brethren) not to make you hereby the more negligent, but only to stirre you vp to the confidence of Gods mercie, and thereby to auoyde the most dangerous gulfe of desperation.’ Hitherto [Page 565] are the wordes of this holie and learned Father.

In which long and large discourse of his, we are to note, that (together with most excellent encoragement which he geueth to al sinners of what state and cō ­dition soeuer they be, in al times and sea­sons to confide in Gods mercie, and neuer to despaire;) he geueth also an holsome ad­monishment, that we should not by this confidence become more necligent in re­forming our liues, but rather do it out of hand, without al delay or procrastinatiō. Whereunto in like maner the holy fa­ther S. Augustine in a like exhortation against despaire, doth endeuour most ve­hemently An exhori­tation and ad monition of S. Au­gustine. Ser. 58. de temp. to stirre vs vp in these wordes: ‘Let no man after a hundred sinnes, nor af­ter a thousand, despaire of Gods mercie; but yet so let him not despaire, as he seeke presently without al stay, to recōcile him self to God by amendment of life; least perhaps after that by custome he hath gotten a habit of sinne, he be not able to deliuer him self from the snares of the Di­uel, albeit he would.’

And in the very same sermon he dis­courseth yet further of the same matter, in manner folowing. ‘Not euery man that hath sinned, but he that perseuereth in sinne, is hateful and abominable in the sight of God. For that no man must distrust of Gods mercie towards him that wil amend and leaue his sinnes. For that God him self as a most sweete comforter hath [Page 566] said by his Prophet, that the impietie of a Eze. 11. 33 vvicked man shal not hurt him, at vvhat day soeuer he shal turne from the same. But yet this great mercie of our Lord, is thē only pro­fitable vnto vs; if we delay not our con­uersion, nor doe multiplie sinnes vpon sin­nes. Which I wil declare vnto you by th' example of woundes and ruptures of our bodie, by which th' infirmities also of our mind and soule may be conceaued.’

‘Thus then we see, if a mās foote, leg, or arme be broken; with how great paine A simili­tud of the bodie, to ex­presse the miscrie of the soule, by multiplying sinne. the same is restored to his accustomed strength. But if any member of our body should be broken twise, or three times, or more often in one and the self same place: your charitie cā imagin, how hard a thing it were for that part to recouer her perfit health againe. So fareth it (deare brethrē) in the woundes and ruptures of our soule. If a man doe commit sinne once or twise, and doe vnsainedly without dissimulatiō make his refuge to the medicine of perā ­ce; he doth out of hand obtaine health againe, and that sometimes without any skar or blemish of the disease past. But if he begin to adde sinnes vpō sinnes in such sort, that the woundes of his soule doe rather putrifie within him by couering and defending them, then heale by repen­tance and confession: it is to be feared, least that heauy speach of th' Apostle be fulfilled in him, to whom he saith; dost thou Rom. 2. not knovv, that the benignitie of God is vsed to bring thee to repentance? but thou by the obdurate [Page 567] and irrepētant hart, dost heape to thy self vvrath, in the day of vengeance and of the reuelation of Gods iust iudgement.’ Thus far S. Augustine.

But now (deare Christian brother) what can be spoken more effectually, ei­ther to [...] vs to hope and confidence in Gods mercie, [...] [...] [...] pre­sumption in delaying our amendment, thē here hath bene vttered by these noble pil­lars, and fathers of Christes Church, and most excellent instrumentes and temples of his holie Spirit? The diuine wisdome Codlie mā vvordes ought to moue vs greatlie. Eccle. 12. of almightie God i a certaine place saith, that the wordes of wise men, ought to be spurres vnto vs, and as it were nailes, driuen into the depth of our hartes: mea­ning thereby, that we should be stirred vp and most vehemently moued, when we heare such wise men as the holie Ghost there meaneth (which in deede are only they that haue the knowledge and true feare of God,) make such exhortations vnto vs, and ue vs such holsom admo­nishmentes, as thes godlie fathers in this great affaire haue donne. And how is it then (deare brother) that we are nothing stirred vp thereby, nothing quickned, no­thing awaked? Wel; I wil conclude this whole chapter and treatise with an other exhortation and admonition of S. Augu­stine; for that besides the graue authoritie of the mā (which ought to moue vs much) I thinke nothing can be spoken more ex­cellently, or more agreeing to our pecu­liar purpose. Thus then he saith.

‘If then hel fier was prepared for the Diuel and the kingdome of heauen for man, from the beginning of the world; it remaineth only that we prouide; not to loose our inheritance by persisting in sinne. So long as we are in this life, how In this life al penāce is auailable but not af­ter. many or great soeuer our sinnes may be, it is possible to wash them away by penāce: but when we shal be once departed from this world, albeit then we do repent, (as no doubt but we shal from the bottom of our hartes,) yet shal it auaile vs nothing. And albeit our teeth do gnash, our mouth, crie out, our eies gush forth in teares, and our hartes lamēt with innumerable com­plaintes and supplications: yet shal no man heare vs, no man assist vs, nor so much as with the tip of his fingar, geue vnto vs a drop of water to coole our tong amiddest her tormentes; but we shal receaue that lamentable answer which the rich glot­ton receaued at the mouth of Abraham: There is betvvene vs and you a great distance, so that none may passe from vs to you, nor from you to vs.’ Hitherto lasteth S. Augustins ex­hortation.

THE SECOND LET OF RESOLVTION, WHICH IS, THE SVPPOSED hardnes and asperitie of vertuous life. The fallacie vvherof is discouered, and the ma­nisoid helpes declared, that doe make the same most easie, svveet, and pleasaent. CHAPT. II.

The euerlasting and irreconciliable eni­mie of our heauēlie blisse and saluation, hauing receaued by the former reasons and considerations of Gods īfinit good­nes, a very strong encounter and contradiction against his first and greatest assault of desperation; (him self also being inforced to confesse, though with endles greef and enuie, that Tvvo as­saultes of our ghostlie enimie. the mercie of almightie God is without measure towards man:) he retireth him self back manie times from the pursute therof, (i such especially as haue yet some [Page 571] time to liue in this world, & seeme not to be neare vnto their ending dayes,) and taketh in hand a more calme and easie en­terprice, (as it may appeare,) persuading such sinners as he can not bring to des­paire, that at least wise they stand aloose and hold themselues of from al resolutiō, to put in vre and excercise the preceptes of Christian life, for that they are hard, vnsauerie, painful, and troblesom; ful of melancholie and sadnes; void of comfort, good felooship, and dilection; opposite to al mirth contentation and ioy; subiect to continual affliction and vexatiō of mind; and finallie not supportable to such bo­dies, such mindes, such education, such cu­stome, such course of life as theirs are.

This is an ordinarie sleight and prac­tice of our aduersarie; which he maketh to seeme so sweet and plaucible, by cer­taine ointmentes that he adioineth of flat­terie, to our sensualitie: that most men of the world doe receaue this persuation for sound councel and perfect wisdom, estee­ming al other either simple or sottish, or at least wise far inferiour in iudgment & discretion to them selues, that doe imbra­ce or persuade the contrarie. By which meanes it commeth to passe, that this se­cond point of hardnes and difficultie in vertuous life, is a verie great, strong, ordi­narie, and vniuersal impediment, that let­teth infinit soules, from imbracing the meanes of their saluatiō; and consequent­lie, not to be passed ouer in this place [Page 572] without ful examination and perfect an­swer.

First then albeit wee should suppose, that the way of vertue were so hard in 1. If vertuous life vvere hard, yet vvorthie the labour. deed, as the enemie would make it seeme; yet might I wel say with S. Iohn Chriso­stom, that seeing the reward is so great & infinit as before we haue declared: no la­bour should seeme great for gaining of the same. Againe, I might say with holy S. Augustine; Lib. de cō ­punct. cor­dis. Hom. 16. ex 50. That seeing we take daily so great paine in this world, for auoiding of lesser inconueniences, as of sicknes, imprisonementes, losse of goodes & life, and other the like: what paines should we refuse for auoiding the eternitie of hel fire, the torment wherof is insuppor­table? The first of thes considerations S. Paul vsed when he said; ‘ the sufferinges of this Rom. 8. 2. Pet. 2. life are not vvoorthie of the glorie vvhich shal be reuealed in the next. The second, S. Peter vsed, when he wrote; that seeing the hea­uens must be dissolued, and Christ come in Iudgement to restore to euery man ac­cording to his woorkes: what maner of men ought we to be in al holy conuersa­tion?’ As who wold say; No labour, no paines, no trauaile, no penance, ought to seeme hard or great vnto vs, to the ende we might auoide the terrour of that dreadful day. S. Augustin demandeth this question; what we thinke the riche glut­ton Lue. 16. in hel wold doe now for auoiding his tormētes, if he were in this life again; wold he take paines or no? wold he be­stirre [Page 573] him self, rather then turne into that place of calamitie againe? I might ad­ioine to this, the infinit paines that Christ tooke for vs; the infinit benefites he hath bestowed vpon vs; the infinit sinnes we haue committed against him; the infinit examples of Saincts, that haue troden this path before vs, being notwithstanding of more delicate cōstitution of bodie thē we are: in respect of al which, we ought to make no bones at a litle paines and la­bour, if it were true that Gods seruice were so troublesome as many doe esteeme it.

But now in verie truthe the matter is nothing so; and this is but a subtile de­ceate 2. The vvays of vertue is not hard in deed. Mat. 12. of the enemie for our discourage­ment. The testimome of Christ him self is cleare in this point, saing: Iugū meū suaue est, & enus meum leue: My yoke is sweet, and my burdē light. And his dearlie beloued dis­ciple S. Iohn, who had best cause to know his maisters secret herein, sayeth plainlie; Mandata eius grauia non sunt; his commaun­dements 1. Ioh. 5. are not greeuous. What is the cause then why so many men doe con­ceaue such an insuperable difficultie in this affaire? Surelie, one cause is, (besides the fallacie of the deuil which is the The cause of pretēdeā difficulties. cheefest,) for that men feele the disease of concupiscence in their bodies, but doe not cōsider the strength of the medicine geuē vnto vs against the same; they crie with S. Paul, that they finde a lavv in their members repugning to the lavv of their minde, (which is, [Page 574] the rebellion of concupiscence left in our flesh by original sinne;) but they confesse not, or cōsider not with the same apostle; that the grace of God, by Iesus Christ, shall deliuer Ibidem. them from the same. They remember not the comfortable saying of our Saueour vnto S. Paul, in the middest of his greatest tem­ptations; Sufficie tibi gratia mea; My grace is 2. Co. 12. sufficient to strengthen thee against them al. Thes men (I say) doe as Helizeus his dis­ciple did, who casting his eyes onelie vpō 4. Re. 6. the number of his enemies; that is, vpon the huge armie of Syrians redie to assault him; thought hīself lost & vtterly vnable to stand in their sight, vntil by the prayers of his master the holie Prophet, he was permitted by God to see the Angels, that stoode there present to fight on his side; and then he wel perceaued that his parte was the stronger.

So fareth it with the weake and di­strustful people, who feeling and conside­ring onlie the miseries and infirmities of their own nature, wherby day lie strong The singu­ler assistāce of God, for ouer cum­ming diffi­culties. tentations do rise against them; doe ac­count the batail painful, and the victorie vnpossible; hauing not tasted in deed, nor euer proued (through their own default and negligence) the manifold helpes of heauenlie and spiritual succours, which almightie God neuer faileth to send vnto such, as are content for his sake to take this cōflict in hand. S. Paul had wel tasted that ayde, who hauing reckned vp al the hardest incounters and impedimentes that [Page 575] might be; he adioineth notwithstanding; Sed in his omnibus superamus propter cum qui di­lexit Rom. 8. nos: ‘But we ouercome in al these com­bates, by his assistance, that loueth vs.’And then falleth he to that most wonderful protestation, wherof both heauen earth and hel may stand in admiration; that ne­ther death, nor life, nor Angels, nor other thing, should be able to seperat him from Christ, or to make him abandon his ser­uice; and al this vpon the confidence of spiritual ayd frō his said Saueour, wherby Philip. 4. he sticked not to auouch, that he could doe al things. The Prophet Dauid also had proued the force of this assistance, when he saide; I did runne the vvay of thy commaundementes (ô Psal. 118. Lord,) vvhen thoudiddest enlarge my hart. This enlargement of hart, was by spiritual con­solation of internal vnction, wherby a mans hart drawen together by anguishe and sorow, is opened and enlarged (at what time Gods holie grace is powred ito it) no otherwise then a drie purse is softe­ned and enlarged by annointing it with oyle. Of which diuine oyle, and heauenlie comfort, when this blessed seruant of God had receaued his part; he confessed pre­sentlie, that he did not onlie walke the wayes of Gods commandementes with ease; but also did runne them ouer with exceeding pleasure. Euē as a carte wheele A simili­tude. which creketh and complaineth, vnder a smal burden when it is drie; doth runne on merilie and without al noise, when a litle oyle is put vnto it. Which thing [Page 576] aptlie expresseth our state and condition; who without Gods assistance are able to doe nothing; but with the ayde thereof, are able to conquere and ouercome al things.

And surelie, I would gladlie aske these men that imagine the way of Gods holy A question to be demā ­ded of pre­tenders of difficulties. Psal. 118. law to be so hard and ful of difficultie; how the prophet could say (who was a man as we are) I haue taken pleasure (ô Lord) in the vvay of thy commaundementes, euen as in al the riches of the vvorld? And in an other place; That the same commandementes vvere more pleasant and more to be desired, then any gold or pretious stone; and more svveter thē hony Psal. 18. or the hony combe; By which wordes he yeeldeth to vertuous life, not onely due estimation of honour and value a­boue al treasures in the world; but also of pleasure, delite, and sweetnes; therby to confound al those that abandone & for­sake the same, vpon idle pretensed and fei­ned difficulties. And if king Dauid could say thus much in the old testament, and of the old law, (which notwithstanding was infinitlie more hard thē is the new:) with how much more reason may we speake it now, in the time of grace, when not onlie the seruice of God in it self, is Ioan. 5. Rom. 5. Heb. 6. without al comparison more sweet and easie: but also the peculier helpes and as­sistances of almightie God, much more ef­fectual and abundant.

For further declaratiō wherof, I would demand of thee, thou poore infortunat [Page 577] Christian, that deceauest thie self with The end of Christs cō ­ming to make the vvay easie. thes bugges and fancies of imagined dif­ficulties, whie Christ our Saueour came into this world? whie tooke he our flesh vpon him? whie laboured he and tooke so much paines among vs? whie shed he his blood? whie praied he to his father so often for vs? whie appointed he the Sacramentes as conduites to deriue his most holie grace vnto vs? whie sent he the Holie Ghost into the world? what signi­fieth Ghospel or good tidings? what mea­neth the words, Grace & Mercie brought with him? what importeth the comforta­ble name of IESVS? Is not al this to deliuer vs from sinne? from sinne past, (I say) by Mat. 1. his only death; from sinne present and to come, by the same death and by the assi­stance of his holy grace, bestowed on vs more abundantlie then before? Was not this one of the prīcipal effectes of Christ his comming as the prophet noted; that craggie pathes should be made streight, and hard Esa. 40. Esa. 11. Et vide Ier. ibid. Amb. lib. 1. de sp. 5 c. 20. S. Aug ser. 209. de temp. vvayes plaine? was not this the cause whie he indued his church with the seuen bles­sed giftes of the Holie Ghost, and with the vertues infused; to make the yoke of his seruice sweet, the exercise of good life easie, the walking in his commandemētes pleasant: in such sort, as men might now sing in tribulations, haue confidence in Mat. 5. Luc. 6. Act. 4. 2. Cor. 4. perils, securitie in afflictions, and assu­rance of victorie in al temptations? is not this the beginning, midle, and ende of the Ghospel? were not thes the promises of [Page 578] the Prophetes, the tydinges of the Euan­gelistes, the preachinges of the Apostles, the doctrine, beleef, and practise of al saincts? and finallie is not this, verbum ab­breuiatum, The word of God abbreuiated Esa. 10. and made short, wherin doe consist al the riches and treasures of our Christian pro­fession?

But for that this matter is of excee­ding great weight, to the strēgthening of Christians in their vocation, against the The summe of this chap­ter vvith the tvvo ge neral partes therof. temptations of pusilanimitie and deiectiō, which are verie ordinarie & dāgerous to most mē in the world; it shal not be amisse (perhappes) to treate & discusse the same more at large in this place, laying doune the particuler meanes and helpes which euerie man hath or may haue in this bu­sines, if he want not wil to vse and applie the same to his assistance and commodi­tie. And for that the feeld is large, & the matters are many, which doe appertaine vnto this point: I haue thought conue­nient for more plainesse and perspicuitie of the reader, to reduce the whole sum­me, vnto two general heads & partes; In the first wherof, shalbe shewed the mani­fold 1 & sundry helpes, that almightie God doth lend to man, for the faciliting of the way of his holie commandementes; and in the second shalbe layed doune certaine 2 instructions, admonishmentes, and exam­ples, how to make our auaile of thos hel­pes that are lent vnto vs.

THE THIRD IMPEDI­MENT THAT STAYETH DIVERS MEN FROM RE­solution in Gods seruice. VVhich is, the feare they conceaue of persecu­tution, affliction, losse, danger or tribulation. CHAPT. III.

THER want not many persons in the world, who, (either moued by the reasons and con­siderations before recited, or conuicted by their owne ex­perience, for that they behold daily no smal numbers of godly persons to liue as [Page 632] contentedly as them selues) doe yeld thus much vnto vertuous life, that in very deed they esteeme the same to be easie and plea­sant inough, to such as are once entered in therunto. And that in good sooth, for their owne partes, they could be content to embrace and folow the same, if they might doe it with quiet and peace of al handes. But yet to request them vnto it in such time or place, or with such order and circumstances, as tribulation, affliction, or Nevv sni­fies to a­uoide reso­lution. persecution may fal vpon them for the same: they think it a matter vnreasonable to be demaunded, and them selues verie excusable, both before God and man, for refusing it. But this excuse (deare bro­ther) is no better then the other going before of the pretēded difficultie; for that it standeth vpon a false ground, as also vpō an vniust illation or consequent inforced vpō that ground. The ground is this; that a man may liue vertuouslie, and serue God truelie, with al worldlie ease; & without any affliction, tribulation, or persecution; which is false. For that, albeit external contradictions and persecutions, be more in one time then in an other; more in this place, then in that: yet can there not be any time or place without some, both ex­ternal and internal. Which although (as I haue shewed before) in respect of the ma­nifold helpes and consolations sent from God in cōterpoise of the same, they seeme not heauie nor vnpleasant vnto the god­lie: yet are they in them selues both great [Page 633] and weightie, as would appeare if they fel vpon the wicked and impatient. Se­condlie, the illation and consequēce made vpon this ground, is vniust; for that it al­leageth tribulation, as a sufficient reason to abandone Gods seruice, which God him self hath ordained for a meane to the con­trary effect; that is, to draw men therby Fovver pointes to be handled in this cha­pter. vnto his seruice and from the seruice of the world. For better declaratiō wherof (the matter being of verie great impor­tance) I wil handle in this chapter, thes fower pointes insuing.

First, whether it be ordinarie for al 1 that must be saued, to suffer some kinde of persecution tribulation or affliction; that is, whether this be appointed an ordinary or vsual meane of mans saluation in this life.

Secōdlie, what are the causes whie God 2 (louing vs as he doth) wold chuse & ap­point thes sharpe meanes of our saluation.

Thirdlie, what principal reasons of cō ­fort a man may haue in his tribulations 3 and afflictions.

Fourthlie, what is required at his hādes in hat state. which fower pointes being 4 declared, I doubt not but great light shal appeare in this whole matter, which see­meth to flesh and blood to be so ful of darknes and improbabilities.

THE FOVRTH AND GREATEST IMPEDI­MENT THAT HIN­dereth resolution, to witte: The loue and respect vvhich men beare to the pleasures and vanities of this vvorld. CHAPT. IIII.

AS the former impe­dimentes which now by Gods gra­ce we haue remo­ued, be in verie deed great staies to many mē, from the resolutiō we talke of: so this that pre­sently we take in hand, is not onely of it self a strong impe­diment and let; but also a general cause & (as it were) a commō ground to al other impedimentes that be or may be. For if a man could touch the hidden pulse of al [Page 689] such as refuse, or neglect, or doe differre to make this resolution: he should find the The vvorld the ground of al other impedi­mentes. true cause & origine therof, to be the loue and respect which they beare vnto this world, what soeuer other excuses they pretend besides. The noble men of Iew­rie, pretended feare to be the cause, why they could not resolue to coniesse Christ openly: but S. Iohn that felt their-pulses, and knew their disease, vttereth the true cause to haue bene, for that they loued the glo­ry Ioh. 12. of men, more then the glory of God. Demas that for sooke S. Paul in his bandes, euen a litle before his death, pretended an other cause of his departure to Thellalonica, but S. Paul saieth it was, quia diligebat hoc seculū; 2. Ti. 4. for that he loued this world. So that this world is a general and vniuersal impedi­ment, and more largely dispersed in mens hartes thē outwardly appeareth; for that it bringeth forth diuers other excuses, therby to couer it self in the people wher it abideth.

This may be confirmed by that most ex­cellent Mat. 13. Marc. 4. Luc. 8. parable of our Sauiour Christ, re­corded by three Euangelistes, concerning the three sortes of men which are to be damned, and the three causes of their dam­nation; wher of the third, and last, & most general (including as it were both the two former) is, the loue of this world. For the first sorte of men ther mentioned, are 1 compared to a high waie, wherin al seed of life that is sowen, ether withereth pre­sentlie, or els is eaten vp by the birdes of [Page 690] the ayer; which is, (as Christ expoundeth The expo­suion of the parable of she seed. it) by the deuils, in such careles men, as contemne what-soeuer is said vnto thē; such are insidels, heretikes, and other like obstinate and contemptuous people. The second sorte of damnable people are com­pared 2 to rockie groundes, in which, for lacke of depe roote, the seed that falleth continueth not; and by this are signified, light and vnconstant persons, that now choppe in, and now runne owt; now are seruent, and by and by keie-colde againe; & so in time of tēptation, they are gone; saith Christ. The third sorte are compa­red to a feild, wherin the seed of life 3 groweth vp, but yet there are so many thornes about the same (which one father expoundeth to be the cares, troubles, mi­series, and deceinable vanities of this life) as the good corne is choked vp, and brin­geth soorth no fruite. By which last wordes lie signifieth, that whersoeuer the doctri­ne of Christ groweth vp, & yet bringeth not forth due fruite: that is to saie, wher­soeuer his faith is planted receaued and professed, (as among Christians it is,) and yet bringeth not forth vertuous life, holie conuersation, good workes, and due ser­uice of God corespōdent to this seed; ther the principal cause is, for that it is choked with the loue and care of this present world.

This is a parable of maruailous greate The impor­tance of this varable. importance, as may appeare; both for that Christ after the recital therof, cried out [Page 691] with a lowde voice: He that hath eares to Mat. 13. heare, let him heare: As also, for that he ex­pounded it him self in secrete onelie to his Disciples: And principallie, for that befo­re the exposition therof, he vsed such a solemne preface; saying; to you it is geuen to knovv the misteries if the kingdome of heauen, but to others not: for that they seing doe not see, and hearing doe not heare nor vnder stand. Wherby Christ signifieth, that the vnderstanding of this parable, among others, is of sin­gular importance, for conceauing the true misteries of the kingdome of heauen; and that many are blinde, which seeme to see; and many deafe and ignorant, that seeme to heare and know: for that they vnder­stand not wel the misteries of this para­ble. For which cause also his diuine wis­dome maketh this conclusion, before he beginne to expound the parable: Happie are your eies that see, and biessed are your eares that heare. After which wordes, he begin­neth his exposition, with this admonitiō; Vos ergo audite parabolam, Doe you therfore heare and vnderstand this parable.

And for that this parable doth con­taine and touch so much in deede, as may or is needful to be saied, for remouing of this greate and dangerous impediment of worldly loue: I meane to staie my self onelie vpon the explication the ros in this place, and wil declare the force and truth of certaine wordes here vttered by Christ of the world and worldlie pleasures. And forsome order and methodes sake, I wil [Page 692] drawal to these six pointes folowing. Six partes of this chap.

First; how and in what sense al this whole world and commodities therof are 1 meere vanities in them selues and of no value, as Christ here signifieth; and conse­quentlie, ought not to be an impedimēt, to let vs from so great a matter, as the king­dome of heauen and seruing of God is.

Secondlie; how they are not onelie va­nities 2 and trifles, but also Deceptions, as the wordes of Christ are; that is to say, de­ceyte, and fallaces, not performing to vs in deede, those litle trifles which they doe promise.

Thirdlie; how they are spinae, that is, 3 pricking thornes, as our Saueour affir­meth; albeit they seeme to worldly men to be most sweet and pleasant thinges.

Fourthlie; how they are arumnae, that 4 is to saie miseries and afflictions.

Fiftlie; quomodo suffocant, how they 5 strangle or choke their possessours, accor­ding as the sonne of God in this parable auoucheth.

Sixthlie; how we may vse them not­withstanding, 6 without these daungers & euils, and to our great comfort, gaine, and preferment.